이병헌의 유교론: “비미신적인 신묘한 종교” = Yi Byeonheon(李炳憲)`s Theory on Confucianism: Non-Superstitious but Mystic Religion

다국어 초록 (Multilingual Abstract)

Yi Byeongheon(李炳憲: 1870-1940), born and lived in the late period ofJoseon Dynasty and under Japanese colonial rule of the Korean Peninsula,has been known as a representative Confucian who developed thereligionization movement of Confucianism based on the thoughts of New textschool of Kang Youwei(康有爲). In this paper, I pointed out that Yi’s thoughtson Confucianism had established before he was greatly influenced by Kang,or absorbed in the thoughts of New text school. Yi had a positive attitude tocommunicate with the culture and ideas of the West, especially to Christianityrather than have an antipathy to them. The essence of religion was simply defined as saving the world or all thepeople and Confucianism as only teachings of Confucius, not including otherprevious Sage-Kings or following great scholars. Yi also insisted thatConfucius was the founder of the religion, Confucianism, because he had theintense intention of saving people. In other words, Confucius was the samebeing as Jesus and Buddha of Christianity and Buddhism. Yi tried toemphasize the religiousity of Confucianism by reinterpretation of themeanings of Confucian canons, especially the Book of Change(《周易》) andSpring and Autumn Annals(《春秋》). Even though the issue of ultimate reality was not his concern, Yi discussed on the traditional ideas of ultimate reality of Confucianism criticizing the article of ‘Shangdi is not Taiji(上帝非太極)’ written by A. Williamson, the missionary from Scotland to China. Yi identified Shangdi with Taiji, and also with the Principal(理), and demonstrated his good understanding in Song Confucianism(宋學). Yi laid great emphasis on the unworldly character of Shendao(神道) to prove Confucianism a religion, however, he pointed out that the factors of Shendao was almost in the core of Confucianism, not in the teachings of everyday life, and he thought that Confucianism didn’t come out of superstitions, but it was very mystical, which he supposed to be the superiority of Confucianism to other religions. Yi presented his ideas that ‘human mind/heart is spiritual god(心卽神)’, and his ideal way of Confucian cultivation of mind/heart could be located in Confucian context in this way. It can be regarded as the new development of the theory on ‘mind/heart’ in Korean Confucianism.

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