Ganquan Zhan Ruoshui(甘泉湛若水, 1466-1560) was a thinker who had been active during the middle period of the Ming Dynasty. The purpose of this dissertation is to precisely analyze the theory of cultivation based on the concept of ‘In every situation emboding the Heavenly Principle’(隨處體認天理). It also aims at illuminating its academic position based on such deep and broad analyses. In his youth, Zhan Ruoshui had studied under Xianzhang Chen(陳獻章, 1428-1500) and later had communicated with Yang Ming Wang(王陽明, 1472-1529). At last, he had established his own philosophical foundation. This philosophical basis can be seen as an expression of his academic sense of research topics. He find out the Zuxi’s Learning become rigid as the governtal position and lack of practice. In order to solve these trends of rigidity Zhan Ruoshui deeply studied the concept of ‘Don't forget nor help(勿忘勿助)’ of Xianzhang Chen with deep studying Ming Do Cheng's theory of ‘the Unity of Being Inside and Outside.’ At last he had established a theory of Hevenly Way in his substance of mind. In this process, a key proposition is established the theory of ‘In every situation emboding the Tien Li’. To put it another meaning, it can be said to be 'Every moment, everywhere, anyone embodied the Tien Li.’ This key proposition was the basic concept of his argument for the study on the Mind-Heart theory. His theory of the cultivation was aimed at establishing the concept of the Mind-Heart as the right in the middle of everywhere. His goal was to restore the first mind by removing the habitual mind through the emboding the Heavenly Principle. What he had said here Tien Li means the substance of my Mind-Heart as the right in the middle of the law that penetrates heaven and man. According to the argument of Zhan Ruoshui, humans make hevenly reason[天理] as his true nature, and the essence of it can be said the energy[氣] that right in the middle of everywhere, and its core meaning is venivolence[仁] and vital reason[生理] And the vital reason means totality of heanenly principle that no hinderer between heaven and man. Therefore outer hevenly principle and inner human nature is no distinction between inside and outside. through the vital reason. From this viewpoint, the heavenly reason can be said that enbracing the concept of 'good knowing, good ability' given to a person, and a capacity that in itself requires moral practice. In addition, The energy as the right middle of everywhere as the essence of nature can be said to be an infinite action of all things. In other words, even with the principle of unbiased arbitration, it can be said to match the Tao, energy, nature, and reason into the intrinsic standard of the mind, so that heavenly principle can be embody in every situation. The main characteristics of Zhan Ruoshui's Mind-Heart theory on the basic concept of ‘In every situation emboding the Tien Li’ can be summarized in three ways as follows. Firstly, his viewpoint of the investigation on things. Zhan Ruoshui's Mind-Heart cultivation theory on the basic concept of ‘In every situation emboding the Li’ can be focused on the investigation on things. As a way of cultivation to reach saint learning, it can be concentrated in the implication of ‘investigation on things and extention of knowledge‘i(格物致知)’as the maral implications and their circumstances. He did not agree with the proposition of investigation on things and extention of knowledge of Sung-Ming Neo-Confucian and it was unnecessary to extention of knowledge. He insisted only the penetration of investigation on thing [格物通]. "What else can I add more to my sincere intention, right mind, cultivation of self, management of the house, governance of the country, and peaceful world making themselves naturally investigation on things up to the height of knowledge?” He denied the extention of knowledge. What he had claimed things was the hevenly reason and investigation was to reach its summit. The investigation on things was to reach the hevenly reason itself and penetration. Therefore it was called penetration of inveatigate on things. Ultimatly the purpose of mention to investigation of things was emboding the heavenly principle in every situation. Because of emboding the heavrnly principle in things. There is no longer needed to him extention of knowledge. It is quite different from the opinions of scholars of Song-Ming Neo-Confucianism in the penetration of investigation on things. The investigation of things itself can be reached the Tao by way of both knowing and practicing. Secondly, his viewpoint of the unity. The purpose of his aim in the learning lies in unity. Zhan Ruoshui thought that mind and action can not be separated, and that they were united as one. He saw the issue of Sung-Ming Neoconfucianism as a problem of dividing and confronting based on dualistic thinking. For this reason, Saint tend to pursue unification based on the fact that their learnings were not divided into two parts. In the Neo-Confucianism of Sung- Ming Dynasty, he had seen the ideas of confrontation into two parts as a problem. For this reason, saint learning tend to pursue unification that can not divided into two parts. He had argued that there is no one seperate in the mind. This viewpoint of unity is also reflected in the fact that the mind and action, inside and outside, body and function, movement and quietness, knowledge and practice, learning and enlightenment, reason and energy can be united throughout his all thoughts. Thirdly, His viewpoint of the Great Mind. He put the Great Mind in a key position by declaring that his cultivation of ‘emboding the heavenly principlr in every situation’ was a Mind Learning[心學]. Above all, he believed that the size of the mind were the same as the size of heaven and earth. Since the mind can be already as great as the world, the mind is not meant to develop a small mind, but it was important to restore it as it used be. A Great mind can penetrate the center of heaven and earth, while covering the outside of heaven and earth. The center and outher cannot be devided into two. parts and the heaven and the earth has no inner and outer, so there is no inner and outer in the Great mind. He also did not see that the only boundaries of his mind were the same as heaven and earth. About the heart of the mind he mentioned had been originally noble, vast, bright and right in the middle of everywhere, which is the same concept as the heavenly reason. In other words, he had derived a Great theory of mind based on the perception that there is nothing beyond the mind. Nothing can make sense outside the mind, and that the human mind is the heart of heaven and earth. As such, he puts the mind as a core concept, but his psychological thought is different from Lusangsan’s learning, which focused on the idea that the mind is heavenly reason[心卽理] In fact, there is only one case in his book that he directly mentioned the term such as the mind is heavenly principle. The mind he mentioned here means that the mind-heart is right in the middle. This is a unique concept that is different from the concept mentioned in the Lusangsan’s learning as it makes sense that the mind is right in the middle of everywhere. With his own independence, Zhan Ruoshui had criticized Zhu Xi’ and Lusangsan’s learning that they had been biased outside or inside. He had sought the ways to harmonize within his thinking system based on the correctness in the middle of everywhere. Although both Zhu Xi’s school and Yang Ming school had criticized Zhan Ruoshui’s ideas for being unclear, I think this was due to their lack of understanding of his original thoughts. He had a viewpoint that the bias can not be the middle way, and had built his own philosophical system based on a firm goledn means[中庸]thought. It can be seen as one of his original ideas that he emphasized to restore original mind by using the end of his study. It can be summarized an end to his learning methodology as a tribute, not forgetting nor helping by way of melting down his habitual mind. With self-independence, He criticized both Zhu Xi and Luangsan from the judgment that they had been biased outside or inside. At last he had sought the ways to harmonize within their thinking system . Although the followers of Yang Ming’s scholars criticized the idea of Zhan Ruoshui for being unclear, this is attributed to the lack of understanding of Zhan Ruoshui’s ideas. He had a view that bias was not a central tendency, and built his own system based on a firm philosophy. One of his original ideas is that he emphasized restoring his true nature as Zhu Xi, using an academic ends to start and finish the study methodology solely as a starting point, and not forgetting nor helping. His ideas had played a sufficiently important role in the history of Chinese philosophy. He was a scholar of the mid-term Ming Dynasty who taught for decades until the age of 95, established 40 Confucian Academies, educated 4,000 disciples, and promoted prosperity of Ming Dynasty period in the field of Confucian School. His younger students, who had been fostered through this, promoted the growth of the Ganquan School and led to the prosperity of the Mind-Heart thoughts. In this dissertation, his cultivation of Mind-Heart theory and its line of his study would be described in terms of same academic value with Zhuxi and Yangming learning. He criticized on the shortcomings from both of Zhu Xi and Yang Ming learning. He established his own academic independence based on the theory of Golden Mean. This is also aiming at restore his academic position in the history of Confucianism again. Finally, in this dissertation I also had sought to examine the contemporary significance of his ideas. Through this dissertation, I also expect to share the fact that his ideas can be an alternative thinking to driving universal values that will lead the future of mankind in the 21st world.
甘泉 甘泉 湛若水(1466-1560)는 명대 중기에 활동했던 사상가이다. 본 논문은 湛若水의 心學에 보이는 隨處體認天理 공부론의 이론체계를 분석하고, 그 학문적 특징을 밝히는 것을 목적으로 한다. 나아가 湛若水가 格物通과 大心論 등의 개념을 통해 독자적으로 구축한 心卽理 및 合一之學 등의 이론을 집중적으로 탐색함으로써 담약수 심학의 학술적 위상과 사상사적 의미를 살펴보고자 한다. 甘泉은 젊은 시절에 白沙 陳獻章(1428-1500)을 스승으로 삼아 心學을 계승했으며, 중년기에는 陽明 王守仁(1472-1529)과 교유하였다. 특히 陽明과의 교유 과정에서 心學과 관련된 논변을 펼쳤고, 이 과정에서 자신만의 독창적인 心學을 정립함으로 명대 心學의 계보에서 빼놓을 수 없는 중요한 학자 중의 한 명이다. 아울러 그는 많은 저술을 통해 눈에 띄는 학술적 성과를 남겼을 뿐만 아니라 수많은 제자들을 배출함으로써 명대 학술의 발전에 큰 영향을 끼쳤다. 甘泉 心學 이론의 핵심 개념은 ‘隨處體認天理’이다. 여기에서 ‘處’는 일정한 시간이나 장소에 한정되지 않는 모든 시공간을 말하며, 시시각각 도처에 있는 萬物萬事에 처하고 있는 상황이다. ‘隨處’는 하나의 생각이 일어나서 행동으로 옮기는 시공간마다 자신이 처한 모든 일을 말한다. 즉 시시각각 도처에 있는 사물 상에서 마음과 일, 사물로부터 도덕의식으로 흘러가는 일은 물론, 몸과 마음으로부터 가정, 국가, 천하의 이치에 이르기까지 모든 것을 의미한다. 따라서 ‘隨處體認天理’는 ‘매순간, 어디서든, 모든 일마다 天理를 몸소 체득한다.’는 뜻이다. 甘泉은 ‘隨處體認天理’를 통해 단순히 性理學과 陽明學의 중간자적 입장이 아니라, 두 학문을 통섭하는 자신만의 독창적인 心學 체계를 확립하고자 했다. 이 개념은 더 나아가 大心說, 心卽理, 格物通, 知行並進, 合一之學, 배움[學]과 깨달음[覺] 병행 등의 개념과 결합됨으로써 하나의 체계화된 이론 체계를 구축하게 된다. 이상과 같은 隨處體認天理 공부론은 다음과 같이 몇 가지 특징으로 요약할 수 있다. 첫째, 甘泉은 ‘隨處體認天理’라는 개념을 통해, 天理가 사람의 마음속에 이미 내재적인 척도로써 자리 잡고 있으며, 외재하는 사물의 이치도 마음의 中正한 이치인 天理에 포함된다고 보았다. 즉, 甘泉은 道, 氣, 理와 性을 모두 中正의 원칙으로 관통하여 외재적인 天理가 마음의 내재적 표준으로 통일시키고 알맞고 올바름[中正]을 마음의 표준으로 삼았다. 이에 甘泉은 주자와는 달리 古本大學 격물의 해석을 근거로 하여 格物致知를 ‘格物通’으로 재정립하여 随處體認天理와 일치시킴으로써 그의 학설을 굳건히 하였다. 둘째, 隨處體認天理 공부론의 다양한 이론 중에서 마음과 천지만물이 한 몸이라는 大心說이 가장 핵심적인 부분이다. 셋째, 隨處體認天理에 이르기 위해서는 구체적인 노력이 필요한데, 甘泉은 ‘일을 잡으면 敬으로 한다’[執事敬], ‘잊지도 말고 조장하지도 말라’[勿忘勿助], ‘習心을 녹인다’[煎銷習心]’라는 세 가지 공부 방법을 제시하였다. 넷째, ‘隨處體認天理’는 合一之學이라는 특징을 보인다. 甘泉은 心 본체론을 통해 內外, 心事, 心氣, 心性, 知行, 動靜, 體用, 物我, 學覺, 二業, 仕學 등이 하나임을 강조하였다. 다섯째, 甘泉의 공부론에서 천리의 체인은 마음이 앎을 다하고 몸이 실천을 다하는 것을 의미하기 때문에 ‘배움과 깨달음’의 중요성을 특히 강조하였다. 이것은 배움을 통해 마음이 내재적으로 본래 가지고 있는 生理, 곧 자신의 역량을 드러내고, 실천에 의한 깨달음을 통해 마음에 갖추어진 이치를 발현하는 것이다. 이처럼 甘泉은 단지 ‘學’에만 치우치지 않고, ‘覺’을 함께 아우르는 並進의 공부를 강조하였다. 한편 甘泉은 개인적인 학문 탐구 이외에, 50여 년 동안 40여 개의 서원을 만들어 강학 활동을 했고, 4,000여 명의 제자들을 배출함으로써 명대 서원강학의 번영을 추동하였다. 또한 甘泉 후학들의 활발한 교육활동은 甘泉의 학문이 하나의 學派를 형성하는 계기가 되었을 뿐만 아니라, 명대 심학 사상의 발전에 큰 역할을 하였다. 이상과 같은 甘泉의 随處體認天理 공부론은 주자학이나 양명학과는 차별화되는 독창적인 성격의 심학 이론이기 때문에 사상사적인 측면에서도 매우 중요한 의미를 지닌다. 따라서 최근 대만과 중국을 중심으로 甘泉의 사상을 주제로 한 연구 논문들이 잇달아 발표되고 그의 사상에 대한 재조명 작업이 진행되고 있는 것도 그의 사상이 가진 학술적 가치를 인정할 결과라고 할 수 있다. 특히 사상사적인 측면에서 주목할 만한 점은 甘泉이 程朱學와 陸王學 양자가 모두 支離하다고 비판함과 동시에 두 이론 체계를 융합할 수 있는 제3의 길을 모색했다는 점이다. 즉 그는 비판적 문제의식에서 출발하여 당대의 주류 학문들을 통섭하고, 나아가 그것을 자신의 독자적인 사상 체계 속에서 융합하려고 시도하였다. 이와 같은 甘泉의 학문 방법은 주자학과 양명학이라는 학술 조류의 변화와 발전이라는 사상사의 관점에서 매우 중요한 학술적 가치가 있다고 평가할 수 있을 것이다.