지친 성리학적 사유의 거울: 전우(田愚)와 외필논쟁(猥筆論爭)

Abstract

This article is a linear exploration of the interaction between the Eopil-Debate(猥筆論爭) and the Jeon Woo(田愚) Neo-Confucianism. His 27 writings related to the Eopil-Debate are summarized and described in three stages in a timely. In 1891, the first period, he discussed the academic trend of Eopil(猥筆) in pieces against the backdrop of his friendship with Shin Deukgu(申得求). The second period ranges from 1902 to 1905. Kwon Bonghee(權鳳熙)'s letter provided him with a problem consciousness, and Jeon Woo participated in a full-fledged the Eopil-Debate and left the most writings. Among them, the most important ones were ‘Eopilbyun(猥筆辨)’ and ‘Eopilhoobyun(猥筆後辨)’. The third period ranges from 1914 to 1916. Throughout each period, it was expanded from fragmentary comments to criticism by article of Eopil(猥筆), general evaluation of Gi Jeongjin(奇正鎭) Neo-Confucianism, and further to criticism that encompasses issues of Lee Hangro(李恒老) and Lee Jinsang(李震相) and the Simseol-Debate(心說論爭). In all of these processes, the consistent criteria for Neo-Confucian judgment were the ideas of 'Li as Muwi(無爲理)', 'Ki as Yuwi(有爲氣)', and 'Li as Presiding'. Based on a kind of Yulgok(栗谷) orthodoxy, he was established as a comprehensive counterargument to the Eopil-Debaten and Simseol- Debate and the Neo-Confucian tendency centered on Li in the previous era. In this respect, Jeon Woo can be said to be a mirror of Neo-Confucian thought that appeared in the early 20th century. The question that emerges here is the historical nature of this mirror. Considering the meaning of this question in his quest for Neo-Confucianism and discussion will have more significance than thought.