남당 한원진 사상의 배경과 형성 과정 = A Study of the Foundation of Han Won-jin`s Thought

다국어 초록 (Multilingual Abstract)

The author aims at clarifying the foundation of late Joseon(朝鮮) scholar, Han Won-jin(韓元震, 1682~1751)`s thought. Han considered himself as a guardian of ``seoin noron(西人老論)`` school in Korean Neo-confucian tradition in which Yi Yi(李珥), Song Si-yeol(宋時烈), and Kwon Sang-ha(權尙夏) had been major protagonists. His activities enforcing orthodox Neo-confucianism, clearly expressed in his Juja-eonron-dongigo (朱子言論同異攷), and of attacking other schools and ``heresies`` affected much the academic and political atmosphere in late Joseon period. Joseon in the 17th and the 18th century faced the problem of overcoming chaotic situation caused by the decline of Ming(明) Empire and two major wars with Japan and Qing(淸). Especially, the urgent problem for Joseon intellectuals was to establish identity of their state in the circumstances which was seen as replacement of traditional Chinese civilization centered world order with barbaric one. In that period, they were accepting the learning of Yangming based on deepened understanding of the learning of Chuhsi. This was not simple acceptance of the former, however, because most of them criticized the learning of Yangming as major reason of the weakening of Ming Empire. What matters to them was to absorb the questions suggested by Yangming School and furthering the learning of Chuhsi to be adapted to new era of barbaric world order. Under these circumstances, Han insisted that Joseon should become the heir to the Chinese civilization and the learning of Chuhsi`s tradition, and that, to stabilize the life of populations in Joseon, strengthening national defense and political and economic reform are necessary. Fulfilling these goals was to be done by getting rid of factional conflict in his country, and Han`s answer for removing the factional conflicts was to root out his antagonists, which were nothing but heresies to his eyes, once and for all. ``Noron``, to which sect Han belonged, should be the only gunja(君子) in Joseon for stabilizing the country; the stance being right opposite to the King Yeongjo(英祖)`s policy of ``Tangpyeong(蕩平)``. One important field of the campaign against the antagonists was developed at intellectual front, and, as Han was lifelong scholar who was not actively participated in political matters, it was natural for him to devote himself to the struggle at this front. He characterized the intellectual struggle as the one between the orthodoxy and the heresy, he himself belonging to the former, in his view. Then, what separates the heresy from the orthodoxy? Han thought the key was at understanding the relationship between ``li(理)`` and ``gi(氣)``, and between ``sim(心)`` and ``seong(性)``. He criticized the learning of Yangming and the Yi Hwang(李滉) school`s ``hobalron(互發論)`` and the Kim Chang-hyup(金昌協) school`s ``nangnon(洛論)``. He was against any intellectual trial being able to enfeeble the absolute and unchangeable characteristics of ``li``. This stance led to his criticizing of ``hobalron`` and ``simseong-ilchiron(心性一致論)``, based upon his defense of the theory of ``gibalriseung-ildo(氣發理乘一途)`` and the principle of ``seong-jeung-ni, sim-si-gi(性卽理, 心是氣)``.