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초록· 키워드
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A great deal of knowledge-information was handed over to Choson from China in the latter half of 18th century. New knowledge-information could not but cause disorder since there was no basis for understanding and classifying it consistently. Its disorder happened to put existing value system at the time in difficulty unavoidably. The intelligent started to be skeptical of the concept of 'Ri'(理) of Nee-Confucian represented by taegeuk(太極, the Great Ultimate). Lee Gwang-Sa(李匡師), Park Ji-Won(朴趾源), and Hong Gil-Ju(洪吉周) recognized that taegeuk could not explain various events in the world effectively at last. It seemed to them that taegeuk could explain everything, but they started to realize that it couldn't explain anything. Such recognition couldn't help advancing into searching for a new world view and speculation. Then, how could they recognize themselves such things.
At first, it had resulted from the academic background at the time such as new knowledge-information including their own confucian styles, that is, Nakhak(洛學), Ganghwahak(江華學) as well as Han learning(漢學), Myeong-Cheong-So-Pum(明淸小品), western mathematics and astrology from China. This background interacted with each other making those people become skeptical of the world view of Nee-Confucian. In particular, new learning which had come from China played a major role in making the world view of Nee-Confucianism crack. Han learning broke apart scriptural relevances of Neo-Confucianism in the meantime, the speculation of learning of Wang Yang-ming in Myeong-Cheong-So-Pum disordered a solemn mental system of Nee-Confucianism. Western mathematics and astrology broke down the scientific orders about "what it is" relevant to Neo-Confucianism. These three got united together equally, which caused the world view of Neo-Confucianism to fall down. They could refute those first two with logics and take responsive follow-up actions in the world of Neo-Confucianism. On the other hand, it was rather difficult to find appropriately responsive anions from the aspect that western mathematics and astrology handled current happening events(so-i-yeon, 所以然).
Those who became skeptical that taegeuk, supernatural principle existed tried out to reveal individual truth of things at the time. In the course of that, they also perform tasks of minimizing and simplifying the concept of 'Ri' from metaphysical taegeuk ideology to assortment of good or bad, or light and wrong, for it could fill and create new value as much as reduced from the ideology of taegeuk, In fan, it doesn't me-an that all things shall be investigated one by one, instead various literature and learning could be emphasized to secure more number of occasions. That could lead to exact understanding and recognition of things. From this viewpoint, they paid new attention to learning information that had been abandoned and ignored. They had naturally happened to have an attitude of searching for truth in actual things. It is because thar the Ri don't exist in general, but they remain widespread individually. The emergence that Chongseo(叢書, a series of books) and various intellectual essays came out is that they recognized such change.
The fact that Ri is not generally existing in a shape, but are existing in the things individually played a major role in making a number of arguments in the Confucianism useless. For instance, Hong Gil-Ju thought that the learning of Wang Yang-ming(王陽明) and the learning of Sangsan(象山學) should be included in the Confucianism. That's because the learning of Wang Yang-Ming and the learning of Sangsan have their own individual truth, Therefore, he insisted that he should include them if it didn't evade from confucianism. Even though he didn't insist on bringing over Buddhism and Taoism to its side, he showed possibility that he might include them into confucianism as long as they were away from confucian value. This showed that his new world view was based upon Confucianism value system, in the meantime it opened a possibility of being different from the existing Neo-Confucianism.
At first, it had resulted from the academic background at the time such as new knowledge-information including their own confucian styles, that is, Nakhak(洛學), Ganghwahak(江華學) as well as Han learning(漢學), Myeong-Cheong-So-Pum(明淸小品), western mathematics and astrology from China. This background interacted with each other making those people become skeptical of the world view of Nee-Confucian. In particular, new learning which had come from China played a major role in making the world view of Nee-Confucianism crack. Han learning broke apart scriptural relevances of Neo-Confucianism in the meantime, the speculation of learning of Wang Yang-ming in Myeong-Cheong-So-Pum disordered a solemn mental system of Nee-Confucianism. Western mathematics and astrology broke down the scientific orders about "what it is" relevant to Neo-Confucianism. These three got united together equally, which caused the world view of Neo-Confucianism to fall down. They could refute those first two with logics and take responsive follow-up actions in the world of Neo-Confucianism. On the other hand, it was rather difficult to find appropriately responsive anions from the aspect that western mathematics and astrology handled current happening events(so-i-yeon, 所以然).
Those who became skeptical that taegeuk, supernatural principle existed tried out to reveal individual truth of things at the time. In the course of that, they also perform tasks of minimizing and simplifying the concept of 'Ri' from metaphysical taegeuk ideology to assortment of good or bad, or light and wrong, for it could fill and create new value as much as reduced from the ideology of taegeuk, In fan, it doesn't me-an that all things shall be investigated one by one, instead various literature and learning could be emphasized to secure more number of occasions. That could lead to exact understanding and recognition of things. From this viewpoint, they paid new attention to learning information that had been abandoned and ignored. They had naturally happened to have an attitude of searching for truth in actual things. It is because thar the Ri don't exist in general, but they remain widespread individually. The emergence that Chongseo(叢書, a series of books) and various intellectual essays came out is that they recognized such change.
The fact that Ri is not generally existing in a shape, but are existing in the things individually played a major role in making a number of arguments in the Confucianism useless. For instance, Hong Gil-Ju thought that the learning of Wang Yang-ming(王陽明) and the learning of Sangsan(象山學) should be included in the Confucianism. That's because the learning of Wang Yang-Ming and the learning of Sangsan have their own individual truth, Therefore, he insisted that he should include them if it didn't evade from confucianism. Even though he didn't insist on bringing over Buddhism and Taoism to its side, he showed possibility that he might include them into confucianism as long as they were away from confucian value. This showed that his new world view was based upon Confucianism value system, in the meantime it opened a possibility of being different from the existing Neo-Confucianism.
목차
1. 머리말
2. 주자학의 理 개념 비판
3. 주자학 비판의 사상적 기반: 西學과의 관련성
4. 새로운 지식체계와 사유의 모색
5. 맺음말
참고문헌 (67)
참고문헌 신청
1. [단행본] - 강명관 / 1999 / 조선후기 서적의 수입·유통과 장서가의 출현 in: 조선시대 문학예술의 생성공간 / 소명출판
2. [학위논문] - 김영진 / 2003 / 朝鮮後期 明淸小品 수용과 小品文의 전개양상 / 박사 / 고려대
3. [단행본] - 김영진 / 2005 / 조선후기 실학파의 총서편찬과 그 의미 in: 한국한문학연구의 새지평 / 소명출판
4. [학술지(정기간행물)] - 安大會 / 2005 / 稗林과 조선후기 野史叢書의 발달 / 南冥學硏究 (20) : 299 ~ 327
5. [기타자료] - 洪吉周 / / 縹礱乙㡨
2. [학위논문] - 김영진 / 2003 / 朝鮮後期 明淸小品 수용과 小品文의 전개양상 / 박사 / 고려대
3. [단행본] - 김영진 / 2005 / 조선후기 실학파의 총서편찬과 그 의미 in: 한국한문학연구의 새지평 / 소명출판
4. [학술지(정기간행물)] - 安大會 / 2005 / 稗林과 조선후기 野史叢書의 발달 / 南冥學硏究 (20) : 299 ~ 327
5. [기타자료] - 洪吉周 / / 縹礱乙㡨
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