여말선초 箕子 중심의 역사계승의식과 조선적 문명론

Abstract

This paper aims to explore how Neo-Confucianism was internalized in the late Goryeo and early Joseon period focusing on the change and differentiation in the discourse on history and civilization of the three scholar-officials, Lee Saek, Jeong Dojeon, and Kwon Geun. There was little disagreement between Lee Saek and Jeong Dojeon, both Neo-Confucianists, in defining Goryeo as the historical successor of Gija who symbolized the introduction of Chinese civilization into Korea. However, whereas Lee admitted Dangun as the father of nation, Jeong reduced the importance of Dangun’s Joseon advocating the legitimacy of founding a new state, Joseon. This led to a divergence in the discourse on civilization. From the situational perspective, Lee embraced not just Goryeo Dynasty but also traditional culture; Jeong, on the other hand, discredited tradition and even the present dynasty and sought out a complete Confucianization by the means of constructing a new dynasty. In sum, in terms of civilization discourse, Lee was a gradualist, Jeong a radicalist. They had the same goal, but different methods. The differentiation in the discourse of civilization in the late Goryeo later merged in the thoughts of Kwon Geun in the early Joseon period. Like Jeong Dojeon, on the one hand, Kwon aimed to emphasize the principles of Neo-Confucianism in his analysis of history. On the other hand, however, he followed Lee Saek’s situational approach to Tao in that he criticized Wu Cheng, the Chinese Confucian scholar from the lost dynasty, South Song, who had not participated in politics and secluded himself during the non-Han dynasty, the Yuan. It showed Kwon’s positive perspective that despite the change of dynasty Confucian values could be achieved by active participation in politics. Moreover, while supporting the idea of historical succession that put Gija at the center, Kwon reinforced Dangun more than Lee had done. Although Kwon took the pursue of Confucian universalism for granted, he also aspired to the preservation of unique cultural tradition because he saw that China and Joseon had different cultural backgrounds, which constituted his vision of Joseon’s civilization. At the same time, he tried to concretely affirm latter’s place as “Little China” in the Sino-centric world.