17세기 韓·中·三國의 華夷論에 대한 비교 연구 - 宋時烈·王夫之·山崎闇齋의 許衡論을 중심으로 -

Abstract

Xu-Heng who served ‘barbarian’ Yuan dynasty and tried to realize Confucian idealism with Han ethnic background, symbolizes the contradiction between the necessity to civilize barbarians and the disparity to be drawn between the civilized and barbarians. In the late seventeenth century, Song si-yeol, Wang Fu-zhi, and Yamazaki Ansai, through the study of Xu-Heng, ascertained the confucian values and sought for the way to meet the new international settings. A remnant of the demised Ming dynasty, Wang Fu-zhi severely reprimanded Xu-Heng who became a government official under the enemy kingdom. Wang firmly believed that the civilized China and barbarian outsiders were mutually exclusive, the difference that is strictly discriminatory in terms of value hierarchy. Therefore, he defined Xu-heng as a “harmful Confucianist to the whole human being,” who justified himself as preserving the “Way of the Ancient Sage-Kings” and civilizing the world. Yamazaki Ansai, who lived under the Tokugawa Bakufu long away from the Ming and Qing dynasty change, leaned toward some negative evaluation while he did not explicitly express positive or negative evaluation. Behind this evaluation, on the part of Yamazaki, there is a memory of Yuan's abortive invasion of Japan initiated by Khubilai Khan whom Xu-heng served. While Yamazaki used an analogy between his time and Xu-Heng's thirteenth century, he partially negated Xu-heng's activities based upon a praise of ‘Godly Kingdom’ Japan, a country that had the tradition to repel the invasions of other kingdoms. Since Song Si-yeol in Chosun dynasty experienced the barbarian Qing's invasion, he took a very negative stance towards Xu-Heng as much as Wang Fu-zhi did. He argued that since the disorder in human society came from the time when Xu-Heng was enshrined in the Confucian Shrine, it is rightful to expel his memorial tablet from the shrine. This opinion was based upon his unique perception that put the early Yuan, the Xu-Heng's time and early Qing period, song era in the same category. It also reflects that he was suspicious of the ‘pro-Qing faction’ who accepted the Qing dynasty's real power and its hegemony in East Asia at the time, the group that was analogous to Xu-Heng. When Song several times put forth the proposal to eliminate Xu-Heng's tablet from the shrine as one of the shrine reform agenda during the Sukjong's reign, his idea was to strengthen the discourse on the firm distinction between the civilized and barbarians, the policy line that Chosun dynasty had to follow in the future. In sum, Song's discourse on Xu-Heng not only shows the Chosun intellectuals' philosophy and political ideas vis-a-vis Qing dynasty which was already entrenched in the center of the world, but illuminates his idea was an indicator to justify a political stance with a theoretical tool. This kind of way of thinking are simultaneously shown among the seventeenth century East Asian intellectual community.