朱子學視域下的艮齋禮學思想詮釋

Interpretation on Tian Yu’s Thinking of Rites in the Perspective of Zhu Xi's Learning

本文以田愚（艮齋，1841-1922）《艮齋先生禮說》的禮說為研究對象，嘗試詮釋艮齋的禮學見解。本文發現，即便朝鮮儒學史上，艮齋的禮學成就未必最為特出，但他的論點充分展現了朱子的影響：不僅通曉朱子對個別禮制、禮儀的看法，更準確掌握了朱子思想中「禮」的精義。另一方面，由於艮齋熟讀朱子著作，因此能以朱子的用詞、行事為說禮的依憑。當《家禮》與《儀禮》經傳有不合時，艮齋能客觀分析得失，展現了對經典的優先尊重。此外，艮齋等朝鮮儒者對賈公彥《儀禮疏》的評析，明顯是在朱子禮學主張的指引下進行，與中土學者的治學進路不同。即便「禮學」不是艮齋學術的重點，但他身處19世紀至20世紀的交匯點，甚至可說是東亞朱子學的殿軍；對其禮學思想的探討不僅有助於更全面理解韓國儒學史，更對東亞朱子學研究有重要的意義。

This article focuses on the study of the ritual philosophy of Tian Yu (Ganjae, 1841-1922), based on“The Collection of Ganjae’s theory of Li”to interpret Tian Yu’s ritualistic thinking. Although Tian Yu’s achievements in ritual studies may not be the most outstanding in the history of Joseon Confucianism, this article finds that his arguments fully demonstrate the influence of Zhu Xi (1130-1200). He not only understood Zhu Xi’s views on individual rituals and etiquette but also accurately grasped the essence of“ritual”in Zhu Xi’s thoughts.
On the other hand, because Tian Yu was well-versed in Zhu Xi’s works, he could use Zhu Xi's terminology and behavior as a basis for discussing ritual. When the classics of“jia li”(Family Rituals) and“I-li”(Book of Etiquette and Ceremonial) were inconsistent, Tian Yu was able to objectively analyze the gains and losses, demonstrating the principle of prioritizing the respect for the classics. In addition, Tian Yu and other Joseon Confucian scholars’evaluation of Jia Gongyan’s“Yili shu”(Subcommentaries of Yili) was clearly guided by Zhu Xi’s ritualistic advocacy, which differs from the scholarly approach of Chinese scholars.
Although“ritual studies”was not the focus of Tian Yu’s scholarship, he was at the intersection of the 19th and 20th centuries and could even be considered the last of the East Asian Zhu Xi scholars. Exploring his ritualistic thinking not only helps to better understand the history of Joseon Confucianism but also has significant implications for the study of East Asian Zhu Xi scholarship.