성호 이익의 심학(心學) : <心經附註疾書>를 중심으로

Abstract

宋代 眞德秀(1178-1235)가 유교의 각종 경전과 선현의 글을 모아 편찬한<心經>과 이에 대해 明代 程敏政(1445-?)이 주석을 덧붙인 <心經附註>는 정작 중국 유학에선 그다지 관심을 받지 못하고 역사에서 망각되었다. 하지만 朝鮮儒學에서는 16세기 退溪 李滉(1501-1570)이 중시한 이래 17세기 尤庵 宋時烈(1607-1689)을 거쳐 19세기 茶山 丁若鏞(1762-1836)에 이르기까지 수많은 해설서를 낳을 정도로 중심적인 주제가 되었다. 따라서 마음공부라는 심학의 테마를 중심으로 조선유학의 고유한 발전과 개성을 파악하고자 할 때 <心經附註>에 대한 해석은 중요한 지표가 된다.

This mticle attempts to investigate the characteristics of Seongho Yi-lk(星湖 李瀷, 1681-1763)'s Learning of the Mind-and-Heart(心學), focusing on his critical commentaiy on Ch'eng Min-cheng(程敏政)'s edition of Heart Classic with supplimentary notes, namely SimGyungBuJuJilSeo(心經附註疾書). First, Seongho separated the human mind(人心) and the human desire(人慾), and discovered the privateness of human desire not contradictory with the Heaven's principle by differentiating natmal physical selfishness from vicious selfishness. Second, Seongho inherited Toegye(退溪)'s theory of Li's issuance in the Four-Seven debate, and on the division of the SiniKi(心氣) and the HyungKi(形氣), he thoroughly applied the basic principle that "Li issues and Ki follows it(理發氣隨)." Third, Seongho denied the ontological significance of wei-fa(未發) and stressed the practico-ethical meaning of perception(知覺) in wei-fa. Four, in relation to reverence(敬), Seongho systematically linked Zhu Xi(朱熹)'s Admonition for mindfulness studio(敬齊箴) with such definitions as "concentrating on oneness without departing(主一無適)", the mind is recollected(其心收斂), ''the method of always being alert(常惺惺法)", and "properly ordered and controlled, grave and quiet(整齊嚴肅)". From these characteristics, we can conclude that Seongho developed his own distinguishing Learning of the Mind-and-Heart during the early 18th century.