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원재연 재단법인다산학술문화재단 2024 다산학 Vol.0 No.44
정조의 서학에 대한 인식은 이원적二元的이었고 그 대책은 관망기, 비판기, 배척기 등으로 시기가 구분된다. 정조는 서교西敎(천주교)에 대해서는 제자백가와 같은 이단의 하나로 인식했으며, 사회적으로 문제를 야기하지 않을 때는 심신수양心身修養과 일용후생日用厚生에 도움된다고 보아 긍정적으로 이해했다. 그러나 1791년 전라도 진산珍山에서일어난 폐제분주사건廢祭焚主事件과 1795년 주문모 신부 실포사건失捕 事件 이후로는 사회윤리를 어지럽히는 사학邪學으로 인식하여 기존의온건한 교화주의敎化主義에서 점차 수현통치隨現痛治의 강경한 대응을병행하는 쪽으로 나아갔다. 이에 따라 다산은 서양의 과학기술과 천주교 모두를 긍정적으로 보던 초기 인식에서, 유교적 제사를 금지한 것을계기로 천주교를 부정적으로 인식했으며, 정조가 베푼 지극한 대우를생각하여 표면적으로는 정조의 천주교 대책에 일정하게 호응하는 해교행위害敎行爲도 서슴지 않았다. 그러나 다산은 정조와 마찬가지로 천주교를 배척하면서도 서양의 과학기술만은 유용한 것으로 긍정하는 동도서기적東道西器的 사고를 고수하였다. King Jeongjo’s perception of Western learning was dualistic, and the countermeasures were divided into 3 periods such as wait-and see, critical, and exclusionary period. Jeongjo recognized Western Religion as one of the heresies such as the various schools of thought, and when it did not cause social problems, he positively understood it as it was helpful for mental and physical discipline and for beneficial to everyday life. However, after the incident that abandoned Confucian funeral and burning the plaque of the dead in Jinsan(珍山), Jeolla Province(全羅道) in 1791 and the failure to arrest Father Jumunmo(周文謨) in 1795, he recognized it as an evil religion(邪敎) that disturbed social ethics and gradually moved from the existing moderate edificationism to the strong response of immediate severe punishment rule(隨現痛治). As a result, from Tasan’s early perception of both Western science and technology and Catholicism, he negatively recognized Catholicism after the prohibition of Confucian rites, and considering Jeongjo’s extreme treatment, he did not hesitate to engage in an act of harming the church in order to respond to Jeongjo’s measures for Catholicism. However, Tasan, like Jeongjo, adhered to the Eastern moral and Western material(東道西器), which rejected Catholicism but affirmed that only Western science and technology were useful.
Edward Said and Sociology: Beyond Orientalism
원재연 인문사회 21 2019 인문사회 21 Vol.10 No.5
The purpose of this paper is to understand the newly emerging trend of Post-Colonial sociology in the traditions of sociology. From the 1990’s, theories of Post-Colonialism finally began to spread to sociologists, but there have been concerns of compatibility between sociology and Post-Colonialism. With this backgrounds, this paper attempts to bridge the gap between sociology and Post-Colonialism by critically reviewing Edward Said’s notion of Orientalism and his complex links to sociology. Edward Said’s links to sociology is not one-dimensional or simplistic. On the one hand, he criticized the Canons of Sociology because of their Orientalistic biases. However, on the other hand, he also has tremendous intellectual debts to sociologists such as Antonio Gramsci and Michel Foucault. This paper concludes that the discipline of sociology is not a closed system, but should be an open system to fill the voids and blanks spots, through incorporating the critiques raised by Edward Said.