开港期卫正斥邪思想的格物致知说与他者认识的相关性研究
A Study of the conception of the others and Gyeok Mul Chi Ji of the Anti-foreign Conventionalism
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本论文以格物致知为中心分析了开港以后韩国近代知识人的思想变化。围绕格物致知的各种观点并不是单纯停留在对西方的对应方式上，而是与文明有着密切的联系。本文以斥邪论的代表思想家李恒老为中心来探讨格物致知说所具有的近代含义，并结合对他者的警戒意识来探讨。 为正斥邪派认为斥邪便是守卫正学之路，他们以尊理的理气论和华夷论为根据阐明了性理学的道德文明论是普遍之真理。而且，他们通过格物致知说和洋祸论来体系性的批判了西方近代科学文明所具有的异质性和侵略性。李恒老认为格物致知是体验天理之路，因此对事物之理的探求便是为了体验天理，而不是像西方近代科技一样追求技术型的精巧。他认为西方的科技不过是为了满足人欲的洋祸。他以洋祸论为依据提出了“西器不可受用论”。他这种道德的文明论是对以西方科学文明为基础的帝国主义侵略的抵抗理论。 也有人认为为正斥邪思想是一种过时的理论，因为它抗拒近代的社会变化。但是，面对技术的权威，人有可能会沦为其奴隶。基于这一点，笔者认为有必要对科学技术进行批判性的省察。由此来看，对格物致知说的探究和重新解释并不是没有意义的。
Abstract
Confucius This article analysis theoretical changes of the modern korean intellectuals which confront with heterogeneous others with keywords of ‘Gyeok Mul Chi Ji(格物致知)’. Various meanings of ‘Gyeok Mul Chi Ji’ means merely the methods to treat the westren but rather related with civilization. Especially in this paper I studies ‘Gyeok Mul Chi Ji’ with the ideologist Lee Hang-Ro(李恒老). Although it is regarded Anti-foreign Conventionalism(卫正斥邪) as an old idea, but in this era that men could be servants of the technology at least it is needed to retrospect the scientific technology. And then re-analysis of the meaning of natural laws(物理) in Neo-Confucianism(性理学) which regarded that searches of the object things closely related with human being is very valuable.
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