이 논문은 조선 후기 영남 유학의 계통을 잇는 성리학자 유건휴의 『이학집변』을 중심으로 성리학의 노장비판 입장을 고찰한 것이다. 조선 후기는 사회적 변혁과 함께 지배이념으로서의 기능을 서서히 상실하는 성리학의 이론이 심각하게 교조화되어 가는 시기이다. 따라서 이 시기 성리학은 변화하는 시대 조류를 반영하는 새로운 사유보다 지나간 과거의 유산을 소중하게 여기는 보수적 사유가 극대화되는 모습으로 나타난다. 유건휴는 이런 조선 성리학의 보수적 성향을 전형적으로 노정하면서 이단으로서의 노장을 비판하고 있다. 첫째, 이단에 대한 철저한 비판을 통하여 유학의 정통성을 보존하고 도통을 계승하며 후세에 전수한다는 사명의식을 지니고 있다. 둘째, 이단의 중요한 부분을 차지하는 노장 사상을 이론적으로 비판하면서 노장의 우주생성론이 지닌 부당성을 지적하고, 사회‧윤리적 관점에서 노장의 무위자연론을 불합리하다고 지적하고 있다. 셋째, 유학의 정통이라는 측면에서 노장의 이단은 배척되어야 하지만, 노장의 사유 속에서도 근면 검소와 같은 몇 가지 지침들은 받아들일 수 있는 것으로 보면서 어느 정도 관용의 태도를 보이기도 한다. 유건휴의 노장 비판은 조선 후기에 등장하는 교조화된 유학이 지닌 이단관의 전형을 보여주고 있다.
In late Chosen Dynasty(朝鮮) the Heterodoxy(異端) means any opinions or doctrines at variance with the official or orthodox position from the Orthodox Chu Hsi’s Neo-Confucianism. It was originally used in opposition to Legitimate Transmission of the Orthodoxy(正統). The term Ryu Geon-Hyu(柳健休) refer to as Heretical doctrines(異學) is traditionally very important in Dogmatic Korean Neo-Confucianism. Since Mencius was the first Confucian to distinguish between the Way of Confucius(孟子) and the Heretical doctrines of Yang Chu(楊朱) and Mo tzu(墨翟), many Confucian in traditional China emphasized the Confucian Orthodoxy. Especially Chu Hsi(朱熹) proclaimed the Confucian dominance of two doctrines, Taoism and Buddhism. Buddhism had yielded its place as the guiding principle of the society to Neo-Confucianism immediately after the political change from Koryo to the early Chosen Dynasty. In late Chosen Dynasty Neo-Confucianism had come to hold the position of Orthodoxy as the established doctrines in the bureaucratic system. And the doctrines dominated not only the daily life of the people but their spiritual life. Now Taoism had no power or influence worthy of notice and become stigmatized as heresy at that time. I can sum up Ryu Geon-Hyu’s view on criticism of Taoist in his Heretical doctrines(異端觀) as follows. Firstly to become an heir to Chu Hsi’s Neo-Confucianism of Chosen Dynasty Ryu have the profound mission to passed on to next generation. Secondly in social-ethical perspective he has taken a critical stance on Taoist cosmology. Finally he approved the merit as their earnestness and diligence in Taoism. According to Ryu’s Yihak-jipbyeon(異學集辨: Collection of Neo-Confucian Commentary on Heretical doctrines), Taoism had an act contrary to ethics and morality. Therefore Taoism was eventually charged and rejected with Heterodoxy by the Confucian dogma in the Neo-Confucian community. this is the Neo-Confucian ideology of Excluding Heterodoxy(闢異端) in late Chosen Dynasty.
In late Chosen Dynasty(朝鮮) the Heterodoxy(異端) means any opinions or doctrines at variance with the official or orthodox position from the Orthodox Chu Hsi’s Neo-Confucianism. It was originally used in opposition to Legitimate Transmission of the Orthodoxy(正統). The term Ryu Geon-Hyu(柳健休) refer to as Heretical doctrines(異學) is traditionally very important in Dogmatic Korean Neo-Confucianism. Since Mencius was the first Confucian to distinguish between the Way of Confucius(孟子) and the Heretical doctrines of Yang Chu(楊朱) and Mo tzu(墨翟), many Confucian in traditional China emphasized the Confucian Orthodoxy. Especially Chu Hsi(朱熹) proclaimed the Confucian dominance of two doctrines, Taoism and Buddhism. Buddhism had yielded its place as the guiding principle of the society to Neo-Confucianism immediately after the political change from Koryo to the early Chosen Dynasty. In late Chosen Dynasty Neo-Confucianism had come to hold the position of Orthodoxy as the established doctrines in the bureaucratic system. And the doctrines dominated not only the daily life of the people but their spiritual life. Now Taoism had no power or influence worthy of notice and become stigmatized as heresy at that time. I can sum up Ryu Geon-Hyu’s view on criticism of Taoist in his Heretical doctrines(異端觀) as follows. Firstly to become an heir to Chu Hsi’s Neo-Confucianism of Chosen Dynasty Ryu have the profound mission to passed on to next generation. Secondly in social-ethical perspective he has taken a critical stance on Taoist cosmology. Finally he approved the merit as their earnestness and diligence in Taoism. According to Ryu’s Yihak-jipbyeon(異學集辨: Collection of Neo-Confucian Commentary on Heretical doctrines), Taoism had an act contrary to ethics and morality. Therefore Taoism was eventually charged and rejected with Heterodoxy by the Confucian dogma in the Neo-Confucian community. this is the Neo-Confucian ideology of Excluding Heterodoxy(闢異端) in late Chosen Dynasty.
