전근대 동아시아인의 이국체험과 자기인식: 1719년 대불전 갈등을 중심으로

초록

During Chosen and Tokugawa shogunate’s friendly relationship, there happened Daibutuden conflict in 1719, which showed the lack of bilateral mutual understanding. Tokugawa shogunate persuaded Chosen envoys to visit Yiyeyasi’s wish hall in response to Chosen envoys’ refusal to observe Hideyosi’s, which finally led to skip the Daibutuden visit. By Chosen envoys’ reading of Japanese books, they thought that Daibutuden is a temple founded by Hideyosi, but it is literally one rebuilt by virtue of Tokugawa shogunate’s efforts, including Nara Toudaizi’s reconstruction. In that sense, Daibutudan is not Hideyosi’s wish hall, but Yiyesasi’s stage annihilating Hideyosi forces. In view of the process of dealing with Toyokuni shrine, we can guess at Tokugawa shogunate’s attitude in handling Hideyosi. After Hideyosi’s death, he was given a title of god named Toyokunidaimyouzin from Court, but he was finally divested of his title on the excuse of his lack in cleverness, charity, and courage. Toyokuni shrine remained neglected until Hideyosi was reinstated after Meiji Restoration. It can be noticed that Wakannoriaibune published in 1712 takes a subtle stance exalting Hideyosi. Employing the title of god named Toyokunidaimyouzin in reference to Hideyosi is enough to evoke nostalgia in readers. But it is somewhat questionable whether the writer of Wakannoriaibune kept Tokugawa shogunate in mind in his evaluation of Yisida Mitznari giving his life for Katagirina Hideyosi’s forces, which had betrayed Hideyosi forces. Wakannoriaibune shows that there remained Japanese people’s nostalgia for Hideyosi even in 1712, the time of friendly ties between Chosen and Tokugawa shogunate, which displays their complaints against the Shogunate. Chosen envoys regarded Ching as a country of rude custom, and Japan as one devoid of Orthodox Neo-Confucian decorum, which supports the exclusive belief that Chosen is the sole country abiding by the code. On the other hand, Japanese people thought of Chosen envoys as impolite race by their lifestyle’s standards, not in view of their ideological values. The criteria for their judgement is foreign to Chosen’s Orthodox Neo-Confucian outlook on the world. Ultimately, the reason why Chosen’s ideological Orthodox Neo-Confucianism failed to spread out to the surrounding countries is closely related to the fact that East Asian countries had already been on their way to the survival of the fittest based on their own country central principles. East Asian cultural environment around 1712 falls on the period when Chosen’s Orthodox Neo-Confucian view of the world was in conflict with Qing’s and Japan’s own country central thought. According to Hamel’s manuscripts, Chosen had not a strong thinking foundation internally. In that society, Chosen intellectuals appeared to pursue their values based on Orthodox Neo-Confucianism rather than follow Japanese own country central ideology.

키워드