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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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The Ho-Rak debate, which continued among Joseon scholars and philosophers during the 18th century's latter half period, was basically a political philosophy debate. Through that debate, the people involved tried to determine the relationship between the ‘Innate nature’(本然之性, the very basis of morality), and the ‘Nature presented with particular qualities’(氣質之性, the result of the ‘Innate nature’ manifested in reality).
At the time, King Jeongjo was deeply concerned of the literary styles of the time, and he was also frustrated with the incoming Western culture. Such phenomena were indeed representing bigger changes happening inside the people's mind, as the people began to question the basic premise of the most primary thesis of Neo-Confucianism, the so-called ‘Seong-jeuk-Ri(Human Nature represents the Nature or the Truth)’ theory.
A new, post-Neo Confucianism-style of thinking, which argued that a moral foundation was not an inherent portion inside the human heart, was being introduced to the people. Linked with Buddhism, Yangming's theory(teachings of Wang Yangming) and Taoism of the Lao-tzu and others, this kind of thinking was indeed neutralizing and weakening the existing values which had been sustaining the entire social order. King Jeongjo, who was sort of the guardian of that existing social order, could not tolerate this kind of changes. King Jeongjo had no other choice but to inhibit such knowledge and understanding which encouraged people to have relative views upon values and indulge themselves in futile questioning of everything. He tried to form an ultimate moral basis, by conceptually found it on the human hearts' good nature.
Also, King Jeongjo considered himself as a solid center of moral, which could direct people in a midst of chaos in terms of values. We can see such consideration from the title he used to refer to himself, “Mancheon Myeongweol Juin-ong(An old man like a bright moon shining rivers and streams everywhere)”. King Jeongjo theorized that the King was the foundation of moral, and referred to himself as the King-Master. His arguments and his perception of the situation was based upon his deep understanding of the complementary relationship between ‘the ultimate nature’ and the ‘nature with particular qualities’.
King Jeongjo's philosophy came to suggest an ultimate concept regarding the role of the King, the so-called ‘Geuk/極(Zenith)’ [Hwanggeuk/皇極(Royal Acme]. The essence of King Jeongjo's political philosophy was his determination to care for all his subjects without discriminating any of them, just like the North star, which was believed to be leading all the nearby stars. Yet such determination could always deteriorate into a certain level of dogmatism as well.
At the time, King Jeongjo was deeply concerned of the literary styles of the time, and he was also frustrated with the incoming Western culture. Such phenomena were indeed representing bigger changes happening inside the people's mind, as the people began to question the basic premise of the most primary thesis of Neo-Confucianism, the so-called ‘Seong-jeuk-Ri(Human Nature represents the Nature or the Truth)’ theory.
A new, post-Neo Confucianism-style of thinking, which argued that a moral foundation was not an inherent portion inside the human heart, was being introduced to the people. Linked with Buddhism, Yangming's theory(teachings of Wang Yangming) and Taoism of the Lao-tzu and others, this kind of thinking was indeed neutralizing and weakening the existing values which had been sustaining the entire social order. King Jeongjo, who was sort of the guardian of that existing social order, could not tolerate this kind of changes. King Jeongjo had no other choice but to inhibit such knowledge and understanding which encouraged people to have relative views upon values and indulge themselves in futile questioning of everything. He tried to form an ultimate moral basis, by conceptually found it on the human hearts' good nature.
Also, King Jeongjo considered himself as a solid center of moral, which could direct people in a midst of chaos in terms of values. We can see such consideration from the title he used to refer to himself, “Mancheon Myeongweol Juin-ong(An old man like a bright moon shining rivers and streams everywhere)”. King Jeongjo theorized that the King was the foundation of moral, and referred to himself as the King-Master. His arguments and his perception of the situation was based upon his deep understanding of the complementary relationship between ‘the ultimate nature’ and the ‘nature with particular qualities’.
King Jeongjo's philosophy came to suggest an ultimate concept regarding the role of the King, the so-called ‘Geuk/極(Zenith)’ [Hwanggeuk/皇極(Royal Acme]. The essence of King Jeongjo's political philosophy was his determination to care for all his subjects without discriminating any of them, just like the North star, which was believed to be leading all the nearby stars. Yet such determination could always deteriorate into a certain level of dogmatism as well.
목차
Ⅰ. 서론
Ⅱ. 정치사상으로서의 성리학
Ⅲ. 正祖의 俗學論
Ⅳ. 湖洛論爭의 이해와 扶正學
Ⅴ. 結論
〈ABSTRACT〉
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UCI(KEPA) : I410-ECN-0101-2009-911-018333425