방동수(方東樹, 1772∼1851)는 청대 동성파의 문학가이자 사상가이다. 그는 정주이학을 종지로 삼아 그 학술을 지키는 데 앞장섰다. 한송지쟁에서 건가학파를 반대하여 대립을 이끌었으며 동성파의 대표적 학술저서라 할 수 있는 『한학상태』를 지은 장본인이다.
『한학상태』는 한학가들이 문제로 삼아 비판한 송학의 폐단에 대해 송학의 폐단을 비호하면서 한학을 되레 역으로 비판하는 재비판 성격의 철학서이다. 첫째, 송유는 장구(章句)와 훈고(訓詁)를 경시하고 공언으로 경전을 논의하는 문제를 지녔다는 비판이 있다. 둘째, 송유는 고거(考據)를 경시하여 유가경전의 진위 문제를 변론하지 않는다는 비판이 있다. 셋째, 정주이학은 종지에서 빠져나와 불교에 출입한다는 오해를 벗어나기 어렵다는 비판이 있다. 방동수는 이에 대해 통경치용(通經致用)이라는 개념을 설정하여 한학가의 문제제기에 반론의 토대를 마련한다.
방동수에 의하면, 진실한 일을 진실로 행하는 것(實行實事)이 바로 치용이며, 마음으로써 이치를 보거나 통경으로써 의리를 보는 것도 치용을 위한 과정일 때 비로소 의미가 형성된다는 것이다. 방동수는 고염무(顧炎武, 1613∼1682)⋅혜동(惠棟, 1697∼1758)⋅대진(戴震, 1724∼1777)⋅전대흔(錢大昕, 1728∼1804)⋅초순(焦循, 1763∼1820)⋅완원(阮元, 1764∼1849) 등 한학 진영 학자의 반송학적 입장을 주도면밀하게 반박한다. 방동수는 정주이학을 향한 위도사상과 만고에 불변하는 유가의 통경치용사상으로써 시대의 대세인 고증학에 맞섰다. 방동수는 『한학상태』라는 걸출한 저서를 남겨서 만청의 정주이학의 부활을 알렸지만, 동시에 봉건적 보수성이라는 시대적 한계도 노출한다.
Fang Dongshu (方東樹, 1772∼1851) was a literary figure and thinker of Dongcheng School in the Late Qing Dynasty. He took the lead in preserving the Chengzhu School and their teachings. He led the confrontation against the Qianjia School in the Han-Song Dispute, and he is the author of Discussion of Chinese Classic School’s Problem (漢學商兌), which can be said to be the masterpiece of the Tongcheng School. Discussion of Chinese Classic School’s Problem is a philosophical book of re-criticism that criticizes Chinese studies in reverse while defending the negative effect of Songxie, which were criticized by scholars of Neo-Chinese Classics(Hanxie). First, there is a criticism that Songlu has a problem of disregarding phrases and exegesises and discussing the scriptures with empty words. Second, there are criticisms that Songlu neglects the authenticity of Confucian scriptures. Third, there is a criticism that it is difficult to escape from a suspicion of Buddhist. In response to this, Fang Dongshu set up the concept of Confucian Practicality and laid the groundwork for a counterargument to the issue of Neo-Chinese scholars(Hanxie). According to Fang Dongshu sincerely doing truthful things is truthful adoptation of Confucoan classic to everyday life, and meaning is formed only when seeing reason with the heart or loyalty. Fang Dongshu argued against Gu Yanwu (顧炎武, 1613∼1682), Hui Dong (惠棟, 1697∼1758), Dai Zhen (戴震, 1724∼1777), Qian Daxin (錢大昕, 1728∼1804), Jiao Xun (焦循, 1763∼1763) 1820), and Ruan Yuan (阮元, 1764∼1849), etc., thoroughly refuted the position of Anti-Songxie scholars in the camp of Neo-Chinese classics. Fang Dongshu stood up against Neo-Chinese Classics(Hanxie), which was the trend of the times, with the spirit of guardian toward Chengzhu School and the confucianism that was unchanging for eternity. Fang Dongshu left an outstanding book called Discussion of Chinese Classic School’s Problem to announce the revival of late Qing’s Chengzhu School, but at the same time exposed the limitations of the times called feudal conservatism.
Fang Dongshu (方東樹, 1772∼1851) was a literary figure and thinker of Dongcheng School in the Late Qing Dynasty. He took the lead in preserving the Chengzhu School and their teachings. He led the confrontation against the Qianjia School in the Han-Song Dispute, and he is the author of Discussion of Chinese Classic School’s Problem (漢學商兌), which can be said to be the masterpiece of the Tongcheng School. Discussion of Chinese Classic School’s Problem is a philosophical book of re-criticism that criticizes Chinese studies in reverse while defending the negative effect of Songxie, which were criticized by scholars of Neo-Chinese Classics(Hanxie). First, there is a criticism that Songlu has a problem of disregarding phrases and exegesises and discussing the scriptures with empty words. Second, there are criticisms that Songlu neglects the authenticity of Confucian scriptures. Third, there is a criticism that it is difficult to escape from a suspicion of Buddhist. In response to this, Fang Dongshu set up the concept of Confucian Practicality and laid the groundwork for a counterargument to the issue of Neo-Chinese scholars(Hanxie). According to Fang Dongshu sincerely doing truthful things is truthful adoptation of Confucoan classic to everyday life, and meaning is formed only when seeing reason with the heart or loyalty. Fang Dongshu argued against Gu Yanwu (顧炎武, 1613∼1682), Hui Dong (惠棟, 1697∼1758), Dai Zhen (戴震, 1724∼1777), Qian Daxin (錢大昕, 1728∼1804), Jiao Xun (焦循, 1763∼1763) 1820), and Ruan Yuan (阮元, 1764∼1849), etc., thoroughly refuted the position of Anti-Songxie scholars in the camp of Neo-Chinese classics. Fang Dongshu stood up against Neo-Chinese Classics(Hanxie), which was the trend of the times, with the spirit of guardian toward Chengzhu School and the confucianism that was unchanging for eternity. Fang Dongshu left an outstanding book called Discussion of Chinese Classic School’s Problem to announce the revival of late Qing’s Chengzhu School, but at the same time exposed the limitations of the times called feudal conservatism.