<論説>一七六四年朝鮮通信使と日本の徂徠学

Abstract

これまで朝鮮通信使の研究では、これによって先進的な朝鮮の学術文化が日本に伝達されたとされてきた。しかし日本で古学が一世を風靡して以後は、この通説は成り立たない。一八世紀は両国学術関係の転換期に当たっていた。一七四八年通信使の一行は朱子学が尊ばれない日本の学術情況を知り、危機感のみを募らせたが、次の一七六四年のそれでは、徂徠学の何であるかを知ろうとして極めて積極的であった。彼らは日本で『徂徠学』を熟読し『弁道』『弁名』を手に入れただけでなく、彼の弟子たちの業績である『七経孟子考文』などを帰国直前にあっても獲得しようとした。ところが彼らが帰国後に行った徂徠学の紹介は、いずれもその核心を外したものであった。このような紹介しかできず、この時に徂徠学が朝鮮にほとんど伝わらなかったのは、当時朱子学以外を語ることが厳禁されていたなど、朝鮮の国内諸事情によるものである。

In the study of Korean embassies to Japan, the embassies have been seen as conveying more advanced Korean learning to Japan. However, for the period after the Ancient Learning school came to dominate in Japan, this explanation ceases to be viable. Learning of the lack of esteem for the Neo-Confucianism of Zhuxi in Japan, the members of the embassy of 1748 felt threatened, but the next embassy of 1764 was fully aware of the situation prior to its departure, and the members were extremely active in trying to grasp the nature of the Sorai school. They eagerly sought out the collected works of Sorai, acquired them, and read them enthusiastically. They also obtained copies of the Bendo and Benmei, Moreover, by way of their "brush conversations" with Japanese Confucians, they became interested in the textual criticism of the Shichikei moshi kobun by the Sorai's disciple and the Guwen Xiaojing (Jp. Kobun Kokyo) and Lunyu yishu (Jp. Rongo giso) of Huangkan (Jp. Ogan), which had been preserved in Japan. Nevertheless, in introducing Sorai's thought after their return to Korea, not one was successful in conveying what might be termed its "essence." That the 18th century marked a turning point in the scholarly relationship between the two nations is clearly seen in the brush conversations of both the embassies with Japanese Confucians. However, the embassy of 1764 did not result in the introduction of the Sorai school in Korea. This was entirely unrelated to the question of the relative superiority of the scholarship in either country. It resulted from the fact that to propound any school of thought other than that of Zhuxi was considered heretical and strictly forbidden in the Korea of the day. Other causes blocking the adoption of the new school of thought originating in Japan were the traditional view of Japan long held in Korea and the Korean dichotomy of civilized vs. barbarian maintained by contemporary Korean intellectuals.