星湖의 西學眞意論과 一系의 西學 認識

Abstract

This text aims to delve into the underlying intentions of Seong Ho Yiik regarding Western learning. The purpose is to examine where Seong Ho's thoughts lay concerning Western learning, which led to a division among his successors into the anti-Western learning faction of Ahn Jeong-bok and the Neo-Western Learning faction of Yi Byung-hyu and Kwon Cheol-sin. Seong Ho's perspective on Western learning was highly flexible and inclusive. Influenced directly by this attitude, figures like Yi Ga-hwan, Hong Yu-han, and Kwon Cheol-sin gradually transcended the boundaries of scholarship and entered the realm of faith regarding Western learning. Did Seong Ho believe in Western learning? Did he regard Matteo Ricci as a saint? What was Seong Ho's stance on the three types of souls discussed in Western learning and the discussion of overcoming the seven sins? How did he view the doctrines of heaven and hell, the concept of the absolute, and the perspective on spirits in Western learning? Ahn Jeong-bok repeatedly emphasized in his writings, such as "Cheonhakmundap," that Seong Ho did not believe in Western learning. However, records left by figures like Sin Hoo-dam, Yi Jae-gi, and Kang Se-jung suggest that Ahn Jeong-bok's perspective diverged significantly from Seong Ho's true intentions. Even when discussing the three types of souls and the discussion of overcoming the seven sins, Seong Ho's thoughts showed a clear inclination towards Western learning. Furthermore, regarding the doctrines of heaven and hell and the existence of the absolute and spirits, Seong Ho did not unconditionally criticize the perspective of Western learning but rather maintained an attitude of providing certain significance based on the premise of differentiation from Buddhism. In Chapter 3, Seong Ho's understanding of Western learning through his direct disciples is examined, dividing them into the group of immediate disciples who inherited the perspective of Western learning and the group of later disciples who approached Western learning as a matter of faith. After Seong Ho's death, these disciples began a thorough investigation into Western learning texts. Immediately, they faced strong opposition from Ahn Jeong-bok, but they did not compromise and continued to strengthen their independent movements. Among them, Hong Yu-han intensified efforts for independent factionalization, even planning to migrate southward with figures like Kwon Cheol-sin and Lee Gi-yang to establish communal living. Ultimately, these efforts led to the formation of a study group at Jueosa temple. Furthermore, it served as a catalyst for the subsequent generation, including Yi Byeok, Yi Seung-hoon, and Jung Yak-yong, to wholeheartedly embrace Catholicism. Today, this issue needs to be addressed in a more proactive and aggressive manner. Merely accepting interpretations without analysis makes it difficult to grasp the nuances of this issue.