通信使와 徂徠學派의 교류 양상과 그 의미: 文明과 武威의 착종과 충돌, 그리고 소통의 가능성 (The aspect of exchange and its meaning between Tongsinsa(通信使) and Soraigakuha(徂徠學派) in the 18th century: Collision and combination between civilization and military prestige, and the possibility of co)

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초록

In this paper, we re-examined the 徂徠學 in the context of History manner through the relevance of the 通信使 and 朝鮮. 徂徠‘s sense of superiority to 朝鮮 are displayed in the following two directions. First of all, 朝鮮 is less advanced to Japan by the literature and research. It is “civilized sense of superiority.” Secondly, 朝鮮 was subsumption by force. It is “sense of superiority by 武威.” 徂徠學 is, confucian universality, such as the critical spirit to the peace-oriented and dominated system in international relations is missing or sparse. 徂徠’s vision of 朝鮮 such as described above, is directly inherited internally to 徂徠學派.
戊辰通信使(1748) were expressed doubt on the point that has not been run confucianism actually in the system and the practical dimension in Japan. Japanese confucian scholar never had been a subject in social and political change. So they shows the confusion on these questions.
On the other hand, 元重擧 who was 癸未通信使(1763), even while thought that 徂徠學 is heresy, because of 徂徠學 strive to run the 禮樂 plans, Japan was evaluated to proceeding to the 中華. And he highly evaluated that 徂徠學 had a great impact to Japan’s 儒敎化.
When viewed in consideration of the socio-historical context of Japan, intellectual history of Japan has been advanced to the direction of Confucianize(儒敎化=朱子學化) rather than postneo confucianism(脫朱子學).
Considering this point, the 夫馬進’s argument that the scholarship of 朝鮮 was stagnant in the 朱子學 and that the 通信使 felt the crisis in Japan and tried to ingest it, is a one-sided interpretation that does not consider the socio-historical context of the two countries.

영어초록

In this paper, we re-examined the 徂徠學 in the context of History manner through the relevance of the 通信使 and 朝鮮. 徂徠‘s sense of superiority to 朝鮮 are displayed in the following two directions. First of all, 朝鮮 is less advanced to Japan by the literature and research. It is “civilized sense of superiority.” Secondly, 朝鮮 was subsumption by force. It is “sense of superiority by 武威.” 徂徠學 is, confucian universality, such as the critical spirit to the peace-oriented and dominated system in international relations is missing or sparse. 徂徠’s vision of 朝鮮 such as described above, is directly inherited internally to 徂徠學派.
戊辰通信使(1748) were expressed doubt on the point that has not been run confucianism actually in the system and the practical dimension in Japan. Japanese confucian scholar never had been a subject in social and political change. So they shows the confusion on these questions.
On the other hand, 元重擧 who was 癸未通信使(1763), even while thought that 徂徠學 is heresy, because of 徂徠學 strive to run the 禮樂 plans, Japan was evaluated to proceeding to the 中華. And he highly evaluated that 徂徠學 had a great impact to Japan’s 儒敎化.
When viewed in consideration of the socio-historical context of Japan, intellectual history of Japan has been advanced to the direction of Confucianize(儒敎化=朱子學化) rather than postneo confucianism(脫朱子學).
Considering this point, the 夫馬進’s argument that the scholarship of 朝鮮 was stagnant in the 朱子學 and that the 通信使 felt the crisis in Japan and tried to ingest it, is a one-sided interpretation that does not consider the socio-historical context of the two countries.

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