儒家精神與朝鮮朱子學的特徵：以孔子、朱熹和李滉為中心

Spirit of Confucianism and Characteristics of Zhu Xi Learning in Chosŏn Korea, Focusing on Confucius, Zhu Xi and Yi Hwang

本文旨在從比較視角探討儒家傳統在中、韓兩國的演變情況。全文由三部分構成：第一部分重點考察孔子是如何成功地把人們的注意力從神的世界拉回人的世界，第二部分集中探討朱子是如何在原始儒家的實踐倫理基礎上對人的精神和宇宙進行哲學探索的，第三部分則提出這樣一個觀點，即李滉通過對朱子理學的重新表述而使其在吻合「修德」這一終極目標的同時又打開了它作為宗教被信仰的可能性，由此為朱子理學注入了活力。基本而言，朝鮮理學承繼自中國儒學這一偉大傳統。因此，原始儒學的實踐倫理和朱子的理氣哲學受到了朝鮮儒者的虔誠歡迎，李滉是其中最突出的人物之一。但朝鮮在接受中國儒學的過程中也實現了一系列創新，這些創新反映了高麗末期、朝鮮初期的政治與思想變化。新王朝的設計師們，比如鄭道傳，處於政治動機而主張採納儒學思想，以作為王朝更替時期進行制度改革的源泉。儘管這些儒家政治精英們在政治上取得了勝利，但在朝鮮初期，他們卻受到了那些身處中央政治格局之外的道德主義儒家士人的挑戰。作為對王朝更替時期儒學被政治化和工具化的一種反應，以李滉為首的朝鮮的道德主義儒家士人們為朱子理學添加宗教維度，由此開啟了將其作為超越性的、自立自主的道德宇宙之主宰進行崇奉的可能性。李滉往朱子理學的「理」概念裡添加了各種形式的活力和功能性，並進一步把「理」視為天帝——一個人格神——的等價物。李滉對「崇敬」的強調，類似於對天帝的宗教式虔敬態度。最終，退溪學派創立了一個基於宗教崇敬的嚴格的學術共同體，並由此塑造出了朝鮮朱子學的獨特特徵：學術、宗教和政治三位一體。

This paper takes a comparative approach to understanding the Confucian tradition as it evolved in China and Korea. The paper consists of three sections. The first section is devoted to showing how Confucius succeeded in shifting men's concerns from the divine world to the human world. The second section deals with Zhu Xi's philosophical exploration of mind and universe beyond the practical ethics espoused by classical Confucianism. In the third section, it is argued that Yi Hwang revitalized Zhu Xi's philosophy of principle by reformulating it in line with the utmost goal of moral cultivation and also by opening the possibility of worshipping it religiously. Neo-Confucianism in Chosŏn Korea basically succeeded the great tradition of Confucianism in China. Thus the practical ethics of classical Confucianism and Zhu Xi's theories of principle and mind/heart were faithfully embraced by the Chosŏn Confucians, notably Yi Hwang. Nevertheless, the adoption of Chinese Confucianism in Korea underwent dynamic innovation, reflecting the political and intellectual changes during the late Koryŏ and the early Chosŏn. The architects of the new dynasty, like Chŏng Tojŏn, took a political approach in adopting Confucianism as a source of institutional reforms at the time of the dynastic transition. Despite their political victory, the Confucian politicians in the early Chosŏn were challenged by the moralist Confucian literati who had stayed outside the central political scene. In reaction to the politicization and rationalization of Confucianism during the dynastic change, the Korean moralist Confucians, led by Yi Hwang added a religious dimension to Zhu Xi's philosophy of principle by opening the possibility of worshipping it as the transcendental and autonomous master of the moral universe. Yi Hwang put forms of activity and functionality into the concept of i 理, the principle of Zhu Xi's Neo-Confucianism. Furthermore, he conceived i as equivalent to the Emperor in Heaven, who is a personified god. The study on reverence that Yi Hwang emphasized was similar to the attitude of religious devotion towards the Emperor in Heaven. Afterwards, the T'oegye School created a strict scholarly community based on religious reverence and formed the unique characteristics of Zhu Xi's Neo-Confucianism in Chosŏn, in which scholarship, religion and politics were integrated.