日、韓儒者的儒耶會通與諍辯之比較   免費試閱

Japanese and Korean Confucian Perspectives on Christianity

本文旨在比較日、韓儒者對耶教的會通與諍辯現象，發現在世界起源的辯論上，日本十七世紀初期的排耶文獻中，除了儒者林羅山關注「太極」與「天主」的辯論議題外，官方文獻甚為關注「神國與佛國」的宗教之辨。至於朝鮮儒者在天主教傳播初期中，則甚為在意「太極」與「天主」之辨，且辨析甚為細微，一直到十九世紀，儒者仍堅持朱子學的「太極」理學世界觀以駁「天主」之論。反觀十九世紀中葉前後，日本幕末維新的一些排耶論者，在論述世界起源上，有以氣一元論的思想，對治耶教創天地之說的理論，沒有朝鮮儒者仍然堅持「太極論」的現象。此外，天主教傳入之初，在日、韓兩國的排耶論中皆尚未出現違背君父的「忠孝大倫」，但時代愈後，隨著耶教的傳播日廣，朝鮮在十八世紀末，日本在十九世紀中期的排耶論中，君父大倫的忠孝課題逐漸成為顯題化。

This paper compares the perspectives of Japanese and Korean Confucianists on Christianity and the origins of the world. Based on a review of anti-Christian documents written in the early 17th century in Japan, and Confucianist Hayashi Razan’s deliberation of “Taichi” and “God,” this study examines religious debates about “the kingdom of God” and “the kingdom of Buddha.” During the early stages of the dissemination of Catholicism into Korea, Confucianists debated the concepts of Taichi and God intensely. In the 19th century, Confucianists refuted the theory of God by contrasting it with the idea of Taichi based on Zhu Xi’s neo-Confucian worldview. During the final years of the Tokugawa period and the beginning of the Meiji restoration in the mid-19th century, some Japanese anti-Christian scholars contested Christianity’s theory about the creation of the world by applying the qi-monism theory. Initially, criticism about Christianity’s violation of loyalty and filial piety in human relationships was not developed in these anti-Christian debates. However, as Christianity began to gain influence in Korea during the late-18th century and in Japan during the mid-19th century, anti-Christian perspectives focused increasingly on loyalty and filial piety, as demonstrated in Confucian ethical codes practiced during these periods. This specific form of criticism of Christianity gradually became a major topic in religious circles.