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금장태 이화여자대학교 한국문화연구원 2001 한국문화연구 Vol.1 No.-
Although Catholic missionaries in China used the term ‘soul’ as the Chinese equivalent of ‘anima’ since the sixteenth century, there exists a sharp difference between the ‘soul’ of Catholicism and the ‘soul’ of Confucianism. The issue of the soul was one of the most critical issues in the history of Korean philosophy for more than 150 years in the later Chosun society. The clash between Catholicism and Confucianism in the interpretation of the soul stemmed from their different epistemological approaches toward the relationship between the soul and the energy in the body (xingqi). Catholicism viewed the soul as an immortal and autonomous entity distinct from the body, whereas Confucianism viewed the human soul (the spiritual being) and God (disembodied spirit) as Ki, the Omnipresent Energy. Catholicism recognized the human soul as the creation of God as well as acknowledging the two dimensions of time, eternal and secular. In the eyes of Neo-Confucian scholars, God is the mysterious combination of the Yin and Yang, which remains within the definition of the omnipresent energy Ki. In short, the Catholic notion of the transcendence of God over all creation is quite different from the Confucian notion of God. Unlike the Catholic perception of the soul being similar to God in dignity, Confucian scholar Sin Hu Dam refuted Catholicism’s elevated status of the soul by putting forward the mind of the human being as most akin to God (Sangje) as seen from the Confucian perspective. Even in Catholicism, anima is not always translated into the soul. Rather, the soul is sometimes acknowledged in connection with the mind and human nature. While the tenets of the immortality of the soul and heaven and hell are central to Catholicism’s argument for life after death, representative Confucian scholarly critics of Catholicism such as Sin Hu Dam, An Jung Bok and Lee Ki either criticized the doctrine of heaven and hell or categorically denied their existence. More importantly, Catholicism and Confucianism had widely differing views on the concept of religious rites. While Catholicism believes in one God and dictates that God alone be worshipped and obeyed, Confucianism values worship of God (Sangje), heaven and earth as well as the human spirits of ancestors and Confucian notables. Within this framework of Catholic versus Confucian confrontation, Catholic proscription against ancestor worship, a central Confucian value, was bound to spark off vehement opposition and uncompromising rejection of Catholicism by the Confucian society. This clash between Catholicism and Confucianism over the soul indicates that, notwithstanding the two belief systems using the same term for the soul, Catholicism and Confucianism understood the soul on the basis of different systems of thought. In relation to Korean thoughts during the late Chosun dynasty, this type of mutual criticism for a better understanding of Catholicism and Confucianism has great significance to intellectual exchanges between the Eastern tradition and Western studies.