中世キリスト教霊魂論の朝鮮朱子学的変容 : イエズス会の適応主義と星湖の心性論
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論文 ArticlesIn the late 16th century, a major anti-force of the Reformation Societas Jesu actively launched missionary works in the East Asia. Early missionaries in China such as Matteo Ricci laid their strategy of missionary activities in spreading the gospel by writing and publishing Catholic books, while accommodating ro the Chinese cultures and customs. To ensure authority of the Catholic doctrine, they used quotes from the Confucian scriptures in writing books of Catholic tenets, attempting to make the Chinese easily understand the concept of Deus and the immortality of Anima. Especially, the argument in the Tianzhushiyi 天地主義 about the conceptual similarity of the Deus in the Catholic and the Shangdi 上帝 in the Confucianism was accepted by some Chinese intellectuals, resulting in asuccess in missionary works.<改行> Catholic tenet books written in Chinese including the Tianzhushiyi were introduced to the Choseon dynasty in the early 17th century. During the 18th century, many scholars including the Seongho School 星湖学派 conducted vigorous researches and debates on the Catholic tenets. I Ik 李瀷, the pioneer of the Xixue 西学 study in the Choseon dynasty, had preferred the Xixue due to the advanced scientific knowledge of the West and Matro Ricci's interpretation of the Catholic tenets in the context of Confucianism. As a neo-Confucian scholar, however, I-Ik's understanding of the Catholic tenets did not go beyond Confucian thoughts which do not believe the eternal life. To I Ik the Catholic tenets were mere a Western ethics which might help to achieve the ideal world of Confucianism, if a part of the tenets inapproptiate to Confucianism were taken away. Consequently, I Ik had noted the concept of "Biological Anima" which might coexist with the Confucian theory of mind in his judgment and applied it to his Neo-Confucian theory of mind, whereas overlooking the concept of the life after death in Catholic's ontology of Anima. That is, I Ik absorbed the concepts of substantia and potentia of Anima in Catholic tenet books and applied them to explain the structure of Xin IL.'and generation of emotion in Neo-Confucianism.<改行> The metaphor of Shangdi to describe Deus was easily accepted by I Ik, a NeoConfucian scholar of Choseon dynasty. However, merely scientific elements of the Catholic's ontology of Anima were adopted in his theory of mind as universal principles, excluding the essence of Catholic tenets due to the huge gap of ontological traditions.
- 2010-03-15