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논문 기본 정보

자료유형
학술저널
저자정보
백민정 (가톨릭대학교)
저널정보
재단법인다산학술문화재단 다산학 다산학 제36호
발행연도
2020.1
수록면
161 - 218 (58page)

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Active in the early 20th century as a socialist, Choe Ik-han(崔益翰, 1897~?) was a figure who underwent a gamut of ideologies from Confucianism to socialism. When political activities encountered a crisis during the Japanese colonial era(1910~1945), he sought new breakthroughs in journalism, academic learning, and research on the classics. With the 1935 events commemorating the centennial of Jeong Yak-yong[丁若鏞. pen names: Dasan(茶山) and Yeoyudang(與猶堂)]’s decease and the project of compiling his Yeoyudang Jeonseo(與猶堂全書, Complete Works of Yeoyudang) as the occasion, Choe came to associate with nationalistic intellectuals─e. g., Jeong In-bo(鄭寅普, 1893~1950) and An Jae-hong(安在鴻, 1891~1965)─and went on to serialize Reading the Yeoyudang Jeonseo(與猶堂 全書를 讀함), a critique of Dasan studies(茶山學), in a periodical. Throughout his life, he consistently criticized Confucianism, which had been the legitimate ideology of the Joseon Dynasty and, in contrast, adopted a generally favorable attitude toward Western learning(西學). Indeed, even before dubbing Jeong a scholar of the Practical Learning(實學) school, Choe called the former a Western learning scholar. This was because he located an important origin of Jeong’s learning in Western learning, especially modern Western science. He highly esteemed the fact that Dasan had been capable of distinguishing between Western religion and modern Western science and independently using the new scientific knowledge of the modern era, not the religion. In Choe’s view, Jeong had endeavored to present a theory of social reform based on scientific and rational thinking but had been unable to understand the motive power behind historical change and utterly failed to reflect on the rise of new classes. According to his evaluation, the Confucian Jeong inevitably came to reveal the limitations of his thought by failing to perceive clearly the interests and goals of which social classes his theory and arguments represented. Analyzing Jeong’s famous works─i. e., Wonmok(原牧) and Tangnon(湯論)─Choe stated that Dasan had: explained the process of origination of rulers in terms of the populace’s everyday needs and convenience, of their choice; opposed the theory of the divine right of kings; and acknowledged democratic institutions and the democratic spirit in principle. He acknowledged as an intellectual accomplishment the fact that Jeong had viewed the power in the hands of a minority of the ruling class not as an invariable constant but as a variable outcome of the process of historical change. In Choe’s view, however, Jeong had only been a moderate social reformist in the end, by no means a revolutionary with a rebellious spirit. According to his analysis, Dasan’s theories of reform had merely been ideas in the head of a great daydreamer and lacked the practicability and concreteness of social institutions. Choe pointed out as the philosophical limitations and problems of Jeong’s learning: the absence of reflections on the identity or nature of the inevitable motive power behind changes to objects and institutions; limitations in thought, thus inevitably locating concrete methods for inducing such change in the morality and political decisions of the monarch, or the highest power holder; and an utter failure to turn attention to the rise of new social classes equipped with the capacity for problem solving amidst current contradictions and dangers. Choe thus criticized Jeong: though Dasan had expressed an independent position on politics, morality, and ethics, his political thought as a Confucian, based on the theories of royalism and monarchism, nevertheless had failed to secure a universal and global perspective. Highly praising the view based on the theory of social evolution and the universal orientation toward scientific knowledge exhibited by Jeong’s Giyeron(技藝論, A Theory of Skills), he regretted that Jeong had failed to apply such a universal perspective, demonstrated by this text, to Joseon society overall. In other words, Choe’s criticism was: the Confucian Jeong had failed to criticize monarchism and royalism and to reflect on political change and the rise of new classes based on his awareness of the new scientific knowledge. As a Confucian, Jeong had believed in the human ethicscentered values and moral norms of Confucianism and had been oriented toward royal rule by sage kings, which buttressed Confucian societies, as the ideal political system. Consequently, even though he had acquired scientific knowledge from the modern West, there was an unbridgeable gap between the Confucian Jeong’s political ideas and contemporary political thought since the 20th century. Choe’s research on Dasan studies very strongly harbored epistemological premises based on the scientific knowledge and thinking from the modern West. Meanwhile, Choe, though clearly a modernist, seems to have harbored the problematics that he could not wholly reveal the values and orientation of his life through Western modernity alone. He presumably pondered on the possibility of encounters and exchanges between the East and the West on an equal footing. The fact that Choe inquired so deeply into Jeong, a traditional Confucian intellectual, seems to have been a reflection of such struggles as well. The division and gaps in the philosophy of Choe, who aimed at socialism yet delved into Dasan studies linked to traditional Confucianism and deeply explored yet could not agree with Dasan’s thinking prompts us to face our own divided self-awareness and intellectual quandaries today. Indeed, the realization that an orientation toward Western modernity does not wholly agree with our own identities and social anticipations remains one of the intellectual challenges that still bother Koreans even now.
#다산학 #실학 #조선학 #세계주의 #서구근대성 #근대과학 #천주학 #서학西學 #반신관半神觀.

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