十七世紀後，儒學在東亞普遍有反朱子學或脫朱子學的發展，這些發展在政治論上可以展開什麼新的論述？是否具有近代性的意義？針對此二個問題，本文聚焦於活躍於十八至十九世紀的朝鮮儒者丁茶山（1762-1836）的政治論，用以討論丁若镛在朱子學與日本反朱子學之徂徠學的激盪下，是否產生有別於朱子學與徂徠學的思想型態。本文的結論以為：丁茶山雖然沒有切斷朱子學中「自然的道德天性」與「作為的政治制度」的鏈結，但他的儒學解釋，可能更符合於現代政治的平等理念與協商的機制，不但具有徂徠學中制度論的意義，也比朱子學更具有效益論的意義。

From the seventeenth century, there developed in East Asian countries a common trend of anti- or post-Zhu Xi learning. Among the trend, were there any new dimensions opened for political theory? Did they have modern implications? To deal with the two questions, this essay focuses on the political theory of Jeong Yak-yong (Dasan, 1762-1836), a Korean Confucian who was active at the turn of the nineteenth century, to see whether he developed a distinct line of thinking under the influence of both Zhu Xi learning from China and the anti-Zhu learning of Ogyu Sorai from Japan. This essay argues that although Jeong did not break the link, presumed in Zhu Xi learning, between ＂innate moral nature＂ and ＂artificial political institution,＂ but his theory makes more room for the idea of equality and the mechanism of negotiation that are valued in modern politics. Jeong not only preserved the Sorai school's emphasis on institution, but showed more traits of utilitarianism than the Zhu Xi school did.