《만물진원》의 간행과 17∼18세기 유교 지식인의 반응 ―제10편 창조설을 중심으로 = The Publication of the Wanwu zhenyuan and the Reaction of Confucian Intellectuals in the 17th and 18th Centuries

다국어 초록 (Multilingual Abstract)

This article compares and examines the responses of Chinese and Joseon Confucian intellectuals to the theory of Creation in Wanwu zhenyuan. Wanwu zhenyuan is an exclamation book written by Aleni, a Jesuit in China, that proves that the ‘true origin of all things’ is God and introduces the process of Creation. It has exerted considerable influence in China since its publication in Beijing in 1628.
The doctrines of Wanwu zhenyuan caused animosity among local intellectuals. The reasons were many, but one of the main ones was the aggressive and exclusive attitude of the Jesuit missionaries toward the Confucian tradition and cultural authority. In particular, the notion of the Hell that even the ancient kings, the creators of Confucian civilization and bearers of truth, can not ascend to heaven seems to reinforce the resistance of Confucian intellectuals such as Huangzhen and Xudashou.
In the 18th century, Joseon intellectuals who viewed Wanwu zhenyuan showed a different aspect from Chinese intellectuals in that they criticized it academically. After the Jinsan Incident in 1791, while the problem of Seohak became publicly debated at the national level and negative perceptions about it were strengthened, Nam Geukgwan and Hong Jeongha approached it carefully and dealt with it in the context of traditional knowledge. Their attitude can be said to be different from other anti-Seohak intellectuals who exclusively rejected Seohak before and after the Jinsan incident, and it can be said that they were far from the rigid atmosphere of the 19th century intellectual circle that completely denied Seohak and reproduced crude criticism.

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