18세기 통신사행을 통한 조선 지식인의 일본 古學 인식

Abstract

In the 18th century, Joseon dispatched Tongshinsa to Japan three times. The purpose of this study is to discuss how Japanese Kogaku, which the delegates of Tongshinsa introduced to their country, was accepted or rejected in Joseon society. After returning from the first dispatch in 1719, called Kihaesahaeng, Shin Yu-Han wrote 『Haeyurok』(『海遊錄』) which played an important role in introducing Japan's Zhuxi Studies and Kogaku to Joseon. Delegates who were the members of the second dispatch in 1748, called Mujinsahaeng, brought Ito Jinsai's main writings like 『Noneogoeui』(『論語古義』), 『Eomaengjaeui』(『語孟字義』),『Jungyongbalwhi』(『中庸發揮』), 『Daehakjeongbon』(『大學定本』) and 『Gohakseonsaeng Munjip』(『古學先生文集』) from Japan to Joseon. They also clearly noticed that another unorthodox doctrine, the Studies of Ogyu Sorai was in fashion in Japan. Literal scholars who were the delegates of Tongshinsa in its last dispatch in 1763, called Gyemisahaeng, observed that in Japanese society,the Studies of Ogyu Sorai was very popularized on one hand, but Ogyu Sorai was being extremely criticized on the other hand. Anyway, it was those scholars who introduced in more detail the unorthodox doctrine by Ogyu Sorai to Joseon. Books about Japanese Kogaku, brought by the delegates of Tonshinsa who were dispatched three times in the 18th century, were more and more distributed among the intellects of Joseon, though still deemed unorthodox. The extent to which the publications were understood were different among those intellects. In the late Joseon period, the Sung Confucianism dominated the schools of scholars. Especially, the mainstreams of the Confucian philosophy, the Yangming Studies and the Zhuxi Studies prospered by turns as they competed or confronted with each other. How Japanese Kogaku was accepted in Joseon was closely associated with the foresaid situation of the country. The difference in the extent to which Japanese Kogaku was understood by the intellects of Joseon, that might have been attributed to the passage of time, as found between Shin Yu-Han's 『Haeyurok』(『海遊錄』) published in 1719 and Dasan's 『Noneogogeumju』(『論語古今註』) in 1813 or to difference in scholastic position among those intellects, may be considered as a barometer that clarifies how different studies were developed as they confronted with each other in Joseon society.