베트남 유학의 사상사적 특이성

Abstract

In this paper we would like to present some specificities of Vietnmese Confucianism through an investigation into its history. It can be said that such a historical research on Vietnamese Confucianism has the meaning of the first step in this field in the contemporary academic world of Korea. First of all we mention the trends of Sinification(漢化) and anti-Sinification(反漢化) which had been shaped during the process of importing Confucianism into Vietnam in the period of Northern domination(北屬時期). We also introduce some typical Confucian scholars in this period such as Si Nhiep(137-226) and Ly Nam De(503-548). After that, the aspects of the dissemination of Confucianism in Ly-Tran dynasties are introduced. We present the Confucian thought of Ly Thai To(973-1028) by introducing his “Edict on the transfer of the Capital”(遷都詔), In 1070, under the reign of Ly Thanh Tong(1023-1072, reigned 1054-1072), Van Mieu(文廟, the Temple of Literature) was constructed in Thang Long. In 1075, under the reign of Ly Nhan Tong(1066-1128, reigned 1072-1128), the royal court organized the first Confucian examination named ‘Minh kinh bac hoc’(明經博學, comprehension of Confucian classics and wide knowledge), and in 1076, the first national university named Quoc tu giam(國子監) was built. With all of those activities, Confuciansm marked its official presence in Vietnam. We also try to make a study of the patriotism of Tran Quoc Tuan(1228-1300) and his motive power in leading all people and the army to the great victory against the Mongol invasions, and analyse his famous work named "Hich tuong si"(諭諸裨將檄文, appeal to the generals and soldiers). It is obvious that Vietnamese Confucianism in Le Dynastry had gained a very high development. About this period, we make a general introduction of the thought of Nguyen Trai(1380-1442), as one of the leaders in the resistance against Ming Dynastry and at the same time the typical scholar of this period, by considering his "Dai cao binh Ngo"(平吳大誥, Great Proclamation upon the Pacification of the Wu). After Nguyen Trai, during the reign of Le Thanh Tong(1442-1497), reigned 1460-1497), the 'steel stele records of imperial examinations' in Van Mieu, Thang Long, were established, and the rules of Confucian examinations according to which the royal court would organize those exams once every three years were formulated applied. At the same time, the policy of restricting Buddhism and respecting Confucianism was implemented. In 1802, Nguyen Dynastry was established. The royal court planned to use the Confucianism as the ground of the ruling system to promote the development of the country. However from 1885, when the French colonials invaded Vietnam, the royal court became a nominal one. In the late 19th century, the Confucian scholars, through the self-reform of their own way of thinking, had tried to resolve the then problems and as the result the thought on renewal had rosen. They also organized Can Vuong movement(Can Vuong, 勤王 means to helf the King). After that, other movements such as Duy Tan(維新, Reformation), Thien Dan etc had emerged. It can be seen from those activities that Vietnamese Confucianism had combined with popular thoughts such as Buddhism-one type of Buddhism which had deeply enter into the life of the peasants in the countryside,-and formed many anti French colonialism movements. Considering Vietnamese Confucianism from the viewpoint of history of thought, it can be said that most important periods were the Northern domination and the pre-modern one. Through those periods we can clearly perceive historical specificities of Vietnamese Confucianism. While in Korea, the research on Confucianism mainly focuses on Neo-confucianism in Joseon Dynasty, in Vietnam Confucianism almost did not follow the Neo-confucian trend. One of the remarkable characters of Vietnamese thought is that there was no expansion of profoundly theoretical ideas, but on the contrary, this character can paradoxically prove the fact that Confucianism in Vietnam was well put into practice without theoretical debates. Moreover, it can be said that in order to actualize Confucian theories, there must exist a certain inherent current of thought which played the leading role in Vietnamese history of thoughts. This also can be seen as a specificity of Vietnamese Confucianism.