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신현승 한국일본사상사학회 2008 일본사상 Vol.0 No.14
Japan’s modern period is the time when the theoretical basis of the modern Japan’s imperialism, Asianism, national polity, and the Greater East Asia Co-prosperity Sphere existed and was introduced. Among them, Kongzi and Mengzi’s advanced Confucianism, Zhuzixue started from Song Period, and Neo-confucianism(新儒敎) were introduced and transferred to Japan with Edo(江戶) era. It became one part of Japan’s spiritual history regardless of being negative or positive. Also, Neo-confucianism created Japan-styled thoughts or Japanized thoughts different from the form of China’s Neo-confucianism through Shugo(習合) process, since it was introduced to the modern Japan. At the outset, Kogaku revolted against Zhuzixue, and then Kokugaku carried on. Then, Mitogaku significantly affected the national polity of Japan’s modern period. Such thought school formed one part of Japan’s spirits. This study was intended to execute the discussion ranging from the introduction of Neo- confucianism and to the birth of Kogaku(古學). This discussion was the process which extracted the core ideological factors in the consecutive process that Zhuzixue and Yang-ming Studies of Neo- confucianism were introduced to Japan and then were re-born as the new Japanese Zhuzixue and Japanese Yang-ming Studies. Accordingly, it described the active role of Yang-ming Studies in Japan’s modernization process. Besides, how modern Japanese intellectuals understood Yang-ming Studies(陽明學) and what Yang-ming Studies was positioned in Bushido, was discussed. Finally, it was indicated that Yang-ming Studies movement was succeeded as the studies school which was vivid in Japan’s history by taking the period of Yang-ming Studies movement as the example, after Japan’s modern period. Also, in Japan’s modernization process, how much Confucianism was affected in Japan’s society as the ideological basis of Meiji or in Japan’s society after Meiji, was intensively discussed through connecting with Yang-ming Studies. Also, This paper covered the spiritual world of Kogaku appeared as the transcendence and overcoming of Chinese Sinocentrisim or Antithese. It contained the advent of Japanese spirit and the establishment of self-identity. There was the fusion of compromise and harmony. As more detailed proof, the scholarship spirits of Ito Jinsai (1627~1705), Ogyu sorai(1666~1728) and Yamaga soko (1622~1685) who were the representative men of Kogaku were examined. In their scholarship spirits, there was commonly the strong opposition against Neo-confucianism (specifically, Zhuzixue).
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신현승 영남퇴계학연구원 2018 퇴계학논집 Vol.- No.22
During the late Ming dynasty of China, an idea of three religions, including Confucianism, Buddhism and Taoism amalgamated into one was prevalent in the Jiangnan area. Although the time faced a tragic scene of the replacement of the dynasty as confusion and division, conflict and confrontation reached the extremity, the ideological movement of harmony and cohesion unfolded in the academic world. Judging from the relationship between Confucianism and Buddhism, Buddhism had a significant impact on Confucian scholars in the Ming dynasty more than in other periods. This began from the Song dynasty, and Confucian philosophical terms and systems were greatly affected by Buddhism, generally. Especially, there was a big influence of the Zen sect, and Yangmingism, a faction of Neo-Confucianism established during the Ming dynasty, too, was affected by Buddhism. Liu Zongzhou who Confucian scholar Huang Zongxi, a Confucian scholar in the late Ming and early Qing dynasty admired as the greatest Confucian scholar in the Ming dynasty insisted on the Jingzuo method of Confucianism itself, which is a little different from Buddhism against that, under the spatio-temporal background like this. Jingzuo (Quiet sitting) is one of the Confucian methods of spiritual and physical training, which refers to calming one’s mind and realizing one’s nature, suggested by Neo-Confucian scholars in the Song dynasty. However, this Confucian Jingzuo method was affected by the sitting in Zen meditation of the Zen sect of Buddhism. The Zen sect, a school of Buddhism, was independently developed in the history of Buddhism in China. Therefore, this study investigated the aspects of the prevalence of the idea of three religions amalgamated into one during the late Ming dynasty of China and various Shanhui activities with the popularity of Zen culture in Zhejiang area in Chapter 1 of the body. Chapter 2 reviewed the characteristics of the sitting in Zen meditation of Buddhism and Jingzuo in Confucianism and the aspects of Confucian reaction to the popularity of the sitting in Zen meditation. Chapter 3 focused on Liu Zongzhou, a Confucian scholar in the late Ming dynasty as an example of Confucian reactions and investigated his Jingzuo method. 중국 명대 말기 강남 지역은 유교, 불교, 도교의 삼교합일 사상이 성 행하였다. 비록 그 시대는 혼란과 분열, 갈등과 대립이 극에 달해 왕조 (王朝) 교체라는 비극적 장면을 맞이하고 있었지만, 학계에서는 조화와 화합의 사상운동이 전개되고 있었다. 유교와 불교의 관계에서 볼 때, 명 대에는 불교가 그 어느 시대보다도 당시의 유학자들에게 커다란 영향을 끼친다. 이는 송대부터 시작된 일인데, 유교의 철학적 용어와 체계는 대 략적으로 불교로부터 강한 영향을 받은 것이다. 특히 선종(禪宗)의 영향 을 크게 받고 있으며, 명대에 성립된 신유학의 일파로서 양명학도 불교 의 영향을 크게 받는다. 명말청초의 유학자 황종희가 명대 최고의 유학자로 존숭한 유종주는 이와 같은 시공간적 배경 하에서 불교에 대항하여 그것과는 조금 구별되는 유교 자체의 정좌법을 주장한다. 정좌란 송대 신유학자들이 제시한 유교식 수양방법의 하나로서 마음을 고요히 가라앉 히고 자신의 본성을 깨닫는 것을 말한다. 그런데 이 유교의 정좌법은 불 교 선종의 좌선에서 영향 받은 것이다. 불교의 한 유파인 선종은 중국 불교사 속에서 독자적으로 발전한 것이었다. 따라서 이 논문은 본문의 첫째 부분에서 중국 명대 말기의 삼교합일 사상의 성행, 절강 지역 선 (禪) 문화의 유행에 따른 각종 선회(善會) 활동의 양상 등을 고찰하였다. 본문의 둘째 부분에서는 불교의 좌선과 유교의 정좌가 어떠한 특징을 갖 고 있고, 좌선의 유행에 대한 유교 측의 대응 양상이 어떠했는지를 검토 하였다. 본문의 셋째 부분에서는 유교 측 대응의 사례로서 명말의 유학 학자 유종주에게 주목하고 그의 정좌법에 관하여 검토하였다.
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