1763년 癸未 通信使와 日本 古學派 儒醫 龜井南冥의 만남 - 조선인의 눈에 비친 江戶時代 思想界 - (The Gyemi year(1763) Tongshinsa Emissaries' encounter with a Japanese Literati-Physician, Kamei Nanmei from the Ancient learning school)

서지정보

· 발행기관 : 조선시대사학회
· 수록지 정보 : 조선시대사학보 / 47호 / 83 ~ 119페이지
· 저자명 : 김호

초록

조선후기 일본을 방문한 통신사와 이들을 접대한 일본 학자들은 수많은 기행록과 筆談錄을 남겼다. 1763년에 통신사 일행은 일본에서 수백 명의 학자들과 관료들을 만나지만 주로 몇 명의 일본 학자를 기억하였다. 바로 筑州의 龜井魯, 長門의 瀧長愷 그리고 大坂의 那波師曾이다. 이들은 조선학자들과의 필담록을 통해 조선과 다른 江戶時代 사상계의 학풍을 잘 보여주었다. 조선의 주자학과 일본의 古學 및 古方派 학문의 갈등이 그것이다.
본 논문은 筑州를 처음 방문한 통신사 일행이 파악한 ‘江戶時代 학문의 古學的 傾向’에 주목하였다. 1763년 12월, 20여일의 짧은 기간이었지만 통신사 일행은 筑州에서 21살의 젊은 古學派 儒醫 龜井南冥을 만났다. 그는 매우 총기가 뛰어났지만 스스로 자만한데다가 客氣를 부려 조선 使行의 주의를 받았다. 그럼에도 불구하고 통신사 일행은 龜井南冥에게서 일본 학문의 가능성을 보았다. 조선학자들은 龜井南冥과 갈등하고 있었던 筑州의 朱子學者들보다도 오히려 龜井南冥의 학문을 더 높게 평가하였다. 龜井南冥는 유학의 경우 荻生徂徠를 이어 받았고, 의학에서는 吉益東洞의 古方派 의학을 전수받았다. 그는 에도 일본의 학문적 특징을 가장 잘 보여주는 儒醫였다. 龜井南冥은 당시 일본의 최고 학자들을 使行에 소개하였다. 통신사 일행은 江戶로 가는 도중 龜井南冥이 소개해준 수많은 학자들을 만나면서, 古學의 유행을 실감할 수 있었다. 당시 양국 학자들의 筆談 과정은 단순한 詩文의 唱和가 아니라, 조선후기와 江戶時代의 문화가 충돌하면서 그 차이를 강렬하게 드러내는 갈등의 장이었다. 이처럼 조선통신사 일행은 일본 내 旅程을 통해 江戶時代 일본 학계의 학문 풍토와 더불어 학자들의 優劣을 세밀하게 파악할 수 있었다.

영어초록

The Joseon Tongshin-sa emissaries who were dispatched to Japan during the latter half period of the dynasty, and the Japanese scholars who greeted them, produced numerous travel diaries and records of conservation by writing(筆談錄). In 1763, the Tongshin-sa party met hundreds of Japanese scholars and officials, but it turned out that they remembered several of them more distinctively, and such people were Kamei Nanmei from Fukuoka(筑州), Taki Gakudai(瀧長愷) from Shimonoseki(長門), and Nawa Siso(那波師曾) from Osaka(大坂). They left a vivid record of differences and conflicts that arose between the Joseon scholars and the members of the Japanese Edo-era philosophical society, through their records of conversation. Such records essentially portrayed the differences identified between the Neo-Confucianism of Joseon, and the Ancient learning & Ancient medicine scholar–physicians(古方派) of Japan.
In this article, the trends displayed by the Ancient studies of the Edo era's academic society are examined, within the boundaries exhibited in the perceptions of the Tongshin-sa party which visited Fukuoka for the first time. In December 1763, although it was a stay that lasted less than 20 days, the Tongshin-sa party met with a 21-year old young Kamei Nanmei, who was a Japanese Literati-Physician who studied from the Ancient Learning school(古學派). He was very bright, but was also very arrogant. He tended to show off from time to time, and was warned accordingly by the Tongshin-sa party members. Yet the Joseon emissaries saw the future of Japanese academism from this young person. They considered Kamei Nanmei's studies to be more valid and advanced than those of the Neo-Confucian scholars of the Fukuoka area who were in conflicts and competition with Kamei Nanmei. He studied Confucianism from Ogyu Sorai(荻生徂徠) and eventually inherited his studies, and he also studied Ancient medicine from Yoshimazu Todo(吉益東洞). He was the most representative Literati-Physician who displayed the hallmark characteristics of Japanese academism of the time.
Kamei Nanmei introduced other renowned Japanese scholars to the Joseon emissaries. The Tongshin-sa party, on its way to Edo, met with those scholars, and from all the talks they had with such scholars the Joseon people became aware how much of a trend the Ancient learnung had become in Japan. The conservation that took place between the scholars on both sides were no mere singing-along or singing-after of poetry or songs. It was more like a stage of conflict in which the culture of the late Joseon period and the Japanese Edo period were colliding with each other, and an arena in which the academic differences between those two countries came into direct contact. The Joseon Tongshin-sa party members, while continuing on their journey, were able to determine the academic atmosphere of the Edo period, and also the various levels of the Japanese scholars.

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