여말선초 道學의 성격과 道統論 = Characteristics in Learning of the Way and the Confucian Arguments on the Lineage of the Way in the Late Koryŏ and Early Chosŏn

다국어 초록 (Multilingual Abstract)

Chosŏn was a nation established by taking the “learning of principle”(K. Ihak 理學 C. lixue) as its ruling ideology. The learning of principle was also called the “learning of the Way”(K. Tohak 道學 C. daoxue). While the learning of principle is a value neutral concept used to explain all things by the principle, the learning of the Way is a concept that contains the logic of regarding other theories as heterodox teachings along with the strong sense of the lineage of the Way. The learning of the Way of Chosŏn has been mostly used as a term merely referring to meanings and principles focusing on practicality(義理實踐) of the Confucian scholars, including Kim Goeng-pil and Cho Kwang-jo. As the learning of the Way was introduced during the late Koryŏ period, however, the diverse usages of the term were found and moreover, its characteristics changed over a period of time.
In the late 14th century the learning of the Way was used as a term indicating Cheng-Zhu learning from the Yuan dynasty or the learning of the principle itself. The learning of the Way focused on the way of study maintaining constant inquiry and study(道問學) and regulating the world(經世實踐). Especially the characteristics stood out as the logic of regarding Buddhism and Taoism as heterodox teachings. In the 15th century, the usage of the learning of the Way also based on classical studies and focused on the way of study maintaining constant inquiry and study(道問學) and regulating the world(經世實踐). The learning of the Way based on classical studies played a role as statecraft learning or ideology for rulers as well as literati. However, as hegemonic rulers like King Sejo or Prince Yŏnsan and corrupt political forces such as old meritorious elites emerged, it came to be difficult to rectify the society only with the learning of the Way valuing the classical studies based on the explication of the classics. Hence, from the late 15th century, the learning of the Way related to cultivate oneself(節義實踐) was advocated while the learning attitudes of honoring virtuous nature(尊德性), such as controlling the mind, nourishing inner nature, and abiding in reverence, were greatly encouraged. The learning of the Way was extended to the learning of the heart-mind (K. simhak 心學 C. xinxue), which was concerned with the cultivation of mind.
Above all, the key point of the learning of the Way is carrying on the orthodox lineage of the Way. Among the scholars pursuing the learning of the principle in the late Koryŏ and early Chosŏn it was Yi Saek who was aware of the orthodox lineage of the Way. Yi Saek claimed the authenticity of the learning of principle from Yuan dynasty by putting Xu Heng on the rank of the orthodox lineage of the Way. The arguments on the orthodox lineage of the Way in the late Koryŏ and Early Chosŏn are divided into three categories: the argument on the shrine service to Chinese Confucian scholars, on the shrine service to Korean Confucian scholars, and on the Confucian scholars who were not served in the shrines. It is remarkable to note that opinions on the orthodox lineage of the Way were swayed by the social value of the time resulted in the incessant replacement of spirit tablets in the shrines.
Arguments on the lineage of the Way in the late Koryŏ and early Chosŏn are characterized by the argument on the orthodox lineage of rulers and that of Confucian scholars. The argument on the orthodox lineage of rulers was an attempt to reestablish the royal lineage by the kings of Chosŏn, which was a state of the learning of the Way. This royal lineage was considered to have ceased since Emperor Wu of the Zhou dynasty. This was exposed in the idea proposed by Chŏng To-jŏn and Park ŭi-Jung. The argument on the orthodox lineage of Confucian scholars was the assertion that, after Confucius, the Way passed down to the Chinese literati was again transmitted to the Confucian scholars of Chosŏn. The argument is subdivided into the officially recognized form of shrine service and the form of the orthodox lineage of the Way approved by the Confucian scholars.
The orthodox lineage from Yi Che-hyŏn through Yi Saek to Kwŏn Kŭn was mainly accepted by the literati up to the 15th century. All of them, however, were removed from the object of spirit tablets by reason of either inclination to Buddhism or lack of fidelity. In reality, in the late Koryŏ and early Chosŏn there were various arguments about the orthodox lineage based on transmission of scholarship. The first of them was the lineage of the Way from Xu Heng to Yi Saek. The second was the lineage from Yi Che-hyŏn through Yi Saek to Kwŏn Kŭn. The third was the lineage from Yi Saek through Chŏng To-jŏn to Kwŏn Kŭn. The fourth was the lineage from Kwŏn Kŭn, Kil Jae, Kim Suk-ja, and Kim Jong-jik to Kim Gwing-pil. Besides, Pak Yŏng suggested the lineage from Chŏng Mong-ju, Kil Jae, Kim Suk-ja, Kim Jong-jik, Kim Gwing-pil, and Chŏng Pung to Pak Yŏng as well as we can see the movement of putting Kim An-kuk on the spirit tables, before Yi Hwang says four sages. In conclusion, as for the argument on the orthodox lineage in the late Koryŏ and early Chosŏn, there were various lineages of the Way, regardless of the orthodox lineage made by rural Neo-Confucian literati after the middle of the 16th century.