朝鮮 性理學의 鬼神論 비교연구

Abstract

This research aimed at comparing and considering the core elements derived mainly with self-regulation of the interpretation of ghost(鬼神) of Kim Siseub(金時習)(1435∼1493) and Nam Hyo-on(南孝溫)(1454∼1492) of the early Joseon, Seo Gyeongdeok(徐敬德)(1489∼1546) and Yi yi(李珥)(1536∼1584) of the mid Joseon, and Yi yik(李瀷)(1681∼1763), Yim Seongju(任聖周)(1711∼1788), and An Jeongbok(安鼎福)(1712∼1791) of the late Joseon. Ghost theory(鬼神論) of Joseon was a research subject that lots of Confucian scholars profoundly studied(論究) along with Yigi theory, Simseong theory, Suyang theory, and the theory of Universe. Such interpretation of ghost displayed the results that contrast with the interest being added with new interpretation along with common viewpoint, focusing on self-regulation of the scholars(學者) of each period. Kim Siseub mentioned the concrete figure of ghost, defining it as a weird(怪異) and strange(怪變) monster(怪物), defining the act of Gi(氣), and Nam Hyo-on interpreted the ghost as the confidential(隱微) act of Li(理) and Qi(氣) based on the natural understanding. Seo Gyeongdeok viewed the understanding of Gwisinsasaeng(鬼神死生) only as Chwisan operation of Qi(氣), however he insisted that Damilcheongheo Qi(湛一淸虛之氣) was immortal. Yi yi insisted on the importance of ancestral ritual(祭禮) from the viewpoint of Yigigameung(理氣感應), viewing the problem of ghost. That is, he denied the existence of immortal being, insisting that the perception or awareness of humans was the operation of Qi, and it goes extinct after death. Here, Nam Hyo-on and Yi yi’s interpretation of ghost included the theoretical basis to teach the importance of Heumhyang(歆饗) and ancestral rite for the ancestors to express the legitimacy and superiority of Joseon Confucianism. This was because the ideological basis could be weakened in the ideological system of Buddhism(佛敎) and shamanism(巫俗), which affirm the transcendent world as ghost. Also, Yim Seongju interpreted the principle of objects(事物) as the position of Yugiron(唯氣論), which excluded Li(理), however he determined ghost as the existence of Yigiyangneung(理氣良能) from the position of Yigihonyungmuganjimyo(理氣渾融無間之妙). This way, the scholars showed the position contrasting with the interest or with vague position, considering the ghosts as the weird or strange supernatural subjects(怪物), or the act or operation of Li(理) and Qi(氣), on the contrary, it influenced the social awareness to succeed the tradition of Confucianism. This can be said the attempt to deny the existence of ghost, which was widely understood as samsara(輪回論) of Buddhism and supernatural being by establishing the legitimacy and tradition and Confucianism by firmly maintaining the normative standard of Joseon feudal system through ancestral ritual. However, such interpretation of ghost showed the aspect that it acknowledged ghost as Yi yik and An Jeongbok, Silhak scholars of late Joseon, determined as the actuality of weird and strange stories. However, Yi yik acknowledged the existence of ghost, considering that the western religion was similar to Sangjesin of Confucianism, during the early stage of Confucianism, however he returned to the traditional ghost theory of neo-Confucianism. Later, he criticized Catholicism in comparison with the ideology of Buddhism and changed his opinion to deny the existence of ghost. Such change of awareness had the characteristic that he interpreted the problem of ghost through combination with scientific idea from the viewpoint of traditional idea and Silhak viewpoint of Confucianism. Also, An Jeongbok, the student, casted a question onto the problem of ghost, which stood from the viewpoint of neo-Confucianism in comparison with the view of spirit of western religion, however he concluded with ghost theory of Joseon Confucianism by newly understanding as a fictional religious dogma.