잠야 박지계의 격물설과 그 사상사적 의미

초록

Park Ji-gye(朴知誡) had some fierce discussions with Kwon Deuk-ki(權 得己) and Jo Ik(趙翼) over the interpretation of ‘Gyeok-mul’(格物, Investigation of things) and ‘Mul-gyeok’(物格) in Great Learning. In these debates, Park Ji-gye argued that ‘Mul-gyeok’ should be regarded as studying i tself, n o t the effect o f it. It i s said t hat it i s appropriate t o interpret ‘Mul-gyeok’ as my reflection and exploration have reached things. He believed that his view was consistent with Chu Hsi(朱熹)'s study theory, which did not acknowledge the achievement of knowledge witho ut s tudying. This can b e said t o be the aspect o f strict Chujaism, or an absolute belief in Chu Hsi's teachings. On the other hand, Park Ji-gye's t heo ry o f Gyeok-mul is g enerally c o nsistent w ith Yi Hwang(李 滉)'s theory, thus contradicting the views of Yi Yi(李珥) and his loyal successor Kim Jang-saeng(⾦⻑生). This i s similar to the d ebates o n rituals of the Injo perio d, w here h e so ught t o strengthen the ro yal authority by consolidating the king's lineage, unlike Kim Jang-saeng. Although he belonged to the Western faction as a political force, he did not cooperate with the orthodox faction of the Yulgok School in both theories of Gyeok-mul and theories of rituals. This means that some degree of autonomy was secured in the academic space of Joseon Neo-Confucianism until the early 17th century.

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