正統과 異端, 그 역사와 본질 - 율곡을 중심으로 -

Abstract

The tension between orthodoxy and heterodoxy has a long history. Mencius in the late Zhou Dynasty defines Yangzhou(楊朱) philosophy and Mohism as heterodoxy and prohibits. HanYu(韓愈) in late Tang Dynasty also expels Taoism and Buddhism as heterodoxy and JeongJa and Zhuzi(朱子) also proscribe Buddhism for the same reason. In Korea, An Hyang, Jeong Mongju, Jeong Dojeon, and others during the late Korean Dynasty forbid Buddhism and Taoism as heterodoxy, and Song Siyeol and others label Quing Dynasty as barbarians and argue theories on cultural orthodoxy and heterodoxy. Additionally, Western Learning was forbidden as heterodoxy in the Confucianism perspective during the 19th Century. YulGok also criticizes and proscribes Buddhism, Taoism, the Philosophy of Wang Yangming as well as other Confucians. This criticism is based on the belief that Confucianism is orthodoxy. Any philosophies which do not meet with the Confucianism’s principles of Humanism and ethics are regarded as heterodoxy. In Confucianism perspectives, Buddhism’s denying family and entering the Buddhist priesthood and Taoism’s renouncing the world and pursing transcendental life are selfish, unethical, and unrealistic. Multiple cultures and various religions coexist in modern society. It is not appropriate excluding others as heterodoxy while insisting oneself as orthodoxy. We need to live together by conceding others in a coexisting cultural scope.