남당과 외암의 ‘인물성론’을 통해 본 ‘주체’와 ‘타자’ 인식

Abstract

This researcher has considered Han Won-jin and Lee Gan’s theory of personality and their recognition on subjects and others. In the ideological background, this author has revealed that there exists the possibility of dualistic interpretation and a logical gap within the recognition of subjects and others found in Confucius-Mencius Confucianism or Chu-tzu’s Neo-Confucianism. Also, in the early and mid-18th century when Han Won-jin and Lee Gan worked actively, there were both political and social changes internally and externally, for instance, Qing’s growth as an East Asian hegemon, cultural influences, or the introduction of Western products of civilization and studies. This led to the collapse of existing values and worldviews, and it was the era of sprouting when a modern sense of self was formed. In this background, as the Theory of Debate over whether the Character of Humans and Animals is the Same or Different (人物性同異論) was not just academic arguments but a matter combined with both political and social backgrounds, this researcher has insisted that it is necessary to understand subjects and others by linking them with whether to comply with the existing conservative worldview or induce a new worldview. Compared to Lee Gan’s, Han Won-jin’s perception of subjects and others highly tends to emphasize distinction between humans and animals and humans’ superior sense of subjects. This was also directly associated with the advocacy of the differential ruling structure where distinction between Gunja, Soin, Yangban, and Sangmin (slaves) should be strictly observed. The ideology worked as this external view: ‘Moral people (Seongin, Gunja, Junghwa, and Sojunghwa) should at the forefront correct the wrong world dominated by animals (average people, petty people, and people from Qing, Japan, and the West).’ Moreover, this perspective was generally developed into Wijeongcheoksapa (衛正斥邪波) at the end of Joseon. On the other hand, the perception of subjects and others of the Nakron School centered on Lee Gan reveals more flexible recognition on equality and more opened perception on others compared to Han Won-jin’s. Therefore, as it was wary of Horon’s excessive discernment and affirmed humans’ moral subjectivity, it attempted to overcome the crisis in the order of feudal control with a relatively open social view and world view. For this flexible and equal view of others, the Bukhak School that advocated active exchanges with Qing could be born in some part of Nakron, and it could develop into the Enlightenment School that supported exchanges with the West and Japan. Within the perception of subjects and others ground on the theory of personality lasting for more than 200 years, Joseon was gradually finding its identity while undergoing value confusion. Han Won-jin and Lee Gan’s theory of personality was not just a meaningless empty talk in this sense but the first start of modern self-awareness to look at oneself objectively from the view of others while Giho Neo-Confucianism was elaborated and deepened logically. It is of great significance in this respect.