본고는 다산이 당송팔대가의 한 사람인 東坡蘇載에 대하여， 褒揚하고 貶下한 내용을 考究한 것이다. 다산은 동파를 ‘千古의 奇才’， ‘大儒’， ‘博士’라 했으며， ‘夫子’와 ‘先生’이라고 존칭했고， 그의 뛰어난 문장과 독보적인 지식은 場火에도 죽지 않아 文采는 영원히 빛난다고 포양했다. 그리고 목민관 시절의 善政한 치척을기렸다. 다산은 한편으로는 동파가 長壽와 短命과， 생과 사를 하나로 본 것을 病痛이라 했고， 反高麗노선을 취한 도량이 좁고 은혜가 적은 자이며， 輝學에 울든 이단이 라고 비판했다. 특히 동파의 ‘潮州脩韓文公廟記의 문제점을 비판하고， 上圓丘 合察六議箚子에 대하여 14개항의 대해 반론을 제기하고 폄하한 것은 茶山學의 浩瀚한 세계를 입증하는 것이다. 이와 같이 다산은 학자적 양심과 학문적 소신으로 동파를 포폄했다. 다산의 동파론은 중국 문인에 대한 비평의 세계와， 다산학의 一斑 이해하는데 기여가 있을것이다.

This argument investigates how and why Dasan(茶山) praise or censure Dong-Pa(東坡) So, Shik(蘇載) who was one of the eight grand masters of the literature in Dang(唐) and Song(宋) dynasty. Dasan designated Dong-Pa as “ the excellent talent among a thousand years", “ the great confucian", and “ the erudite scholar", titled him in honor as “the grand teacher" or “ Sir", and praised that his excellent pieces of writings and peerless knowledge could exist in any disasters with their glorious figure which could shadows brilliant influence on the descendents forever. And he admired Dong-Pa’ s adrninistrative achievernents during the time when he was a provincial governor. But Dasan pointed out as a rnalfunction that he identified longevity with prernature death, life with death. Also he criticized that he was narrow minded and hard hearted when he choose the political position of anti-Goryo(高麗)， and that he was a heretic coloured by Zen Buddhism. Especially it prove the extensiveness of Dasan’s study that he criticized the questionabl points of Jojusuhanmungongrnyogi(‘潮州脩韓文公廟記) written by Dong-Pa, and got converted to the 14 items of his Sangwonguhabjeyukuichaja(上圓丘合察六議箚子). As mentioned above, Dasan praised or censured Dong-Pa with his consciousness as a scholar and his academic faith. Finally, I was sure that the treatise of Dasan on Dong-Pa would contribute for us to understand the world of criticism of Chinese literati and a part of Dasan’s study.

1. 序言
2. 茶山의 東坡心醉와 褒揚
3. 茶山의 東坡貶下
4. 結語

• 金相洪(檀國大漢文敎育科) | 김상홍