근대 이행기 유학자의 현실대응 양상에 관한 연구 ― 간재 전우의 위정척사(衛正斥邪)를 중심으로 ―

Abstract

This study investigates Confucian scholars’ awareness of the problems they faced during the modern transitional period and examines the patterns of their response accordingly. Particularly, this study focuses on how Jeon Woo of the Ganjae School, a scholar active during this period, developed the theory of Wijung Chuksa (衛正斥邪; defending orthodoxy and rejecting heterodoxy) as a response to the reality. The response patterns differed according to their perception of reality as they had different understandings of Neo-Confucianism based on their own beliefs. To this end, this study examines Neo-Confucianism as understood by Lee Hang-ro of the Hwaseo School (華西學派), Ki Jeong-jin of the Losa School (蘆沙學派), Lee Jin-sang of the Hanju School (寒洲學派), and Jeon Woo of the Ganjae School (艮齋學派), and their students that inherited their ideologies. Particularly, few existing studies examine the relationship between Jeon Woo and his fundamental philosophy of Wijung Chuksa based on the nature of mind (心本性). The current study analyzes the characteristics of the method for his theory of Wijung Chuksa through the central philosophy described in his writings and activities. Jeon Woo’s theory can be summarized into Jonhwa Yangi (尊華攘夷; respect etiquette, expel barbarians), and Gyohak Jeondo (敎學傳道), which emphasizes aspects of etiquette (禮儀) and Neo-Confucianism. For this reason, if other schools of thought showed critical acceptance of raising armies or the inflow of Western culture as an immediate response based on their belief in Shim (心), Jeon Woo seems to have confidently adopted Gyohak Jeondo as a way to protect the notion of original nature. This is because Jeon Woo as a Neo-Confucian evangelist with his mission to pass it onto future generations holds the responsibility of great importance in his perception of reality and attitudes in the responses. While maintaining this perception of the problem, he developed his school in a different way from other Confucian scholars who, in the name of justice, raised armies for the country in crisis, albeit reluctantly. On the other hand, not only in Jeon Woo’s ideas but also the tendencies seen in the Zagasul (自家說; my own original theory) of the three schools recognize that Li (理) takes precedence over Ki (氣). It originated from the Consciousness of Worry that principles should be observed, and Confucian beliefs should be protected in the face of an unforeseen upheaval.