번암 채제공의 이단 인식과 天人 관념

Abstract

This paper examines the writings of Chae Je-gong (1720-1799, pen name Beonam 樊巖) to analyze his understanding and response to Western learning (西学) and Buddhism, which were considered heresies. Additionally, this paper analyzes his statements on the relationship between the Heaven Emperor (上帝) and numinous spirits (神明 [尊靈]), the relationship between Heaven and humans, and changes in the natures of Heaven (天性) and humans (人性). Beonam's perspective is generally consistent with that of King Jeongjo (正祖, 1752-1800), whom he served. Beonam's unique understanding of Catholicism (Christianity) is reflected in his advocacy of the Heavenly Emperor's descent (陟降) and advent (監臨). Chae Je-gong believed that belief in the monitorying role of the Heavenly Emperor encouraged ethical living and that the theory of heaven and hell could be effective in promoting good and eliminating evil, considering its origins. This open-minded stance toward heresy is also evident in his attitude towards Buddhism and monks, as he recognized the significant values of Buddhist studies and heart-mind learning(心学). He also stated that the teachings of Confucianism and Buddhism could be united by one thread. Chae Je-gong reflects on how he overcame political difficulties by studying and practicing quiet contemplation through serene sitting, and he was skeptical of the view that Buddhism should be considered as a heresy, in regard to the practice of heart-mind learning. This demonstrates his open attitude towards heretical beliefs, including Buddhism. Chae Je-gong's views on the Heaven Emperor, the nature of Heaven, and human nature is similar but different from those of the southern intellectuals of the Gyeonggi region, a group to which he belonged. Like the disciples of the School of Seongho, he focused on the preference for good and aversion to evil and analyzed the characteristics of the “Heavenly Way,” which consists of the love of good and hatred of evil (嗜善厭惡) rooted in human nature. He believed that the nature of Heaven can be understood through human nature and that just as human nature itself is mutable, the preference for good or evil and the nature of Heaven can also undergo change However, he also acknowledged that reward for good and punishment for evil was a consistent principle of the Heavenly Way. Unlike the disciples of the School of Seongho, who explicitly emphasized the personality and involvement of the Heavenly Emperor, Chae Je-gong paid more attention to human ethics, though he did make statements regarding appropriate reverence for the Heavenly Emperor and Confucian prayer for the numinous spirit. Chae Je-gong not only served as a politician, but also evinced great interest in academic work, connecting the thought of southern intellectuals in the Gyeonggi region to the academic genealogy of Tweo-Kye (退溪) Yi Hwang (李滉). He traced the genealogy of the Way from Yi Hwang (李滉) to Jeonggu (鄭逑), Heomok (許穆), and Yi Yik (李瀷). Today, further scholarly research is needed to explain the reasoning behind his lineage claims.