원문정보
초록
영어
In this paper, the author considers some distinguished features of Vietnamese Confucianism. Confucianism was originally not an indigenous theoretical system in Vietnam, but in about 2000 years of introducing and developing in this country, it has gradually taken root into Vietnamese theoretical tradition and made an important contribution to its florescence. The process of ‘Vietnamization of the Confucianism’ took place during that long time. Vietnamese scholars also used original Confucian concepts and ideas, mainly the Neo-Confucian ones, but they chose only some of those concepts, considering them key concepts, and based on them they established a system more or less different from Chinese Confucianism. Furthermore, in explaining those concepts’ connotations, Vietnamese Confucianism was not similar to Chinese Confucianism. Some distinctive features of the Vietnamization of Confucianism are as follows: (1) Foreign theories and cultural factors could exist and develop if and only if they were based on Vietnamese reality and used in order to answer problems emerged from it. (2) Foreign culture was accepted, but the characteristics of the indigenous culture were well preserved. (3) “Vietnamization” was based on the confirmation of humanism. (4) The process of Vietnamization was realistic, every theory tended to the close connection with the reality. (5) “Vietnamization” was based on the open-minded and multiculturalist spirit and inclined to avoid monopoly of thought. (6) The Vietnamese are not fanatic: they show their critical spirit when acquiring foreign thoughts and cultures.
한국어
본 논문에서는 베트남유학에 담겨 있는 특별한 요소들을 살펴본다. 유학은 본래 베트남 고유의 사상체계는 아니다. 그러나 유학은 2000년 동안 베트남의 민족사상 체계 속에 점 진적으로 뿌리를 내렸으며 베트남의 발전과 함께 하였다. 이로써 유학은 마침내 베트남 문화 발전에 기여를 하게 되어 베트남 유교가 되었다. 유학의 베트남화 과정은 오랜 시간 동안 계속 전개되었다. 베트남 학자들 역시 중국유학의 개념들을 사용하였는 바, 대체로 송나라 유학의 개념을 사용하였다. 그러나 베트남 학자들은 중국유학의 몇 가지 특수한 개념들만을 취사선택하고 그것을 핵심으로 가져와 중국유학의 개념체계와는 다른 유학 체계를 만들었다. 또한 베트남 유학과 중국 유학을 비교해 볼 때, 이러한 유학의 개념들에 대해 해석하는 방법이 다르다. 유학의 베트남화 과정에 있어서의 주요한 특징들은 다음 과 같이 요약할 수 있다. (1) 외래 사상과 문화는 베트남의 실제적 상황 아래 베트남 민족 의 질문에 대답을 해야만 존재하고 발전할 수 있다. (2) 베트남 사람들은 외래문화를 수입 하였지만 여전히 베트남문화의 본질을 지켰다. (3) 인문주의와 인간존중이 발휘되는 바 탕 위에서 ‘베트남화’가 실현될 수 있다. (4) 베트남화 과정은 실용주의적인 성격을 지닌 다. 어떠한 이론이든 간에 실천을 함께 수반하는 경향이 있다. (5) 베트남화 과정은 개방 성과 문화적 다원성과 사상의 독선을 거부하는 경향을 바탕으로 전개된다. (6) 외래 사상 과 문화를 수용할 때 베트남 사람들은 극단적이지 않고 비판적 정신을 견지한다. 주제어: 베트남유학, 유학의 베트남화, 응웬 짜이(阮廌), 응웬 빈 키엠(阮秉謙), 레 뀌 돈 (黎貴惇)
목차
1. INTRODUCTION
2. WHAT FORM OF CONFUCIANISM WAS INTRODUCED INTO VIETNAM?
3. VIETNAMIZATION AND THE RECONSTRUCTION OF ELEMENTS OF CHINESE CONFUCIANISM
1) Some thoughts discussed by Vietnamese Confucians seemed similar to Chinese Confucianism but occurred in different periods. T
2) Issues of general interest in Vietnamese Confucianism were similar to Chinese Confucianism, but Vietnamese Confucian scholars did not discuss all issues mentioned in Chinese Confucianism. They discussed only some general concepts of Chinese Confucianism
3) There were some differences between Vietnamese and Chinese Confucianism in the way of understanding many key concepts
4. CHARACTERISTICS OF THE PROCESS OF ‘VIETNAMIZATION’ OF FOREIGN THEORIES AND CULTURAL FACTORS
1) Foreign theories and cultural factors could exist and develop if and only if they were based on Vietnamese reality and used in order to answer problems emerged from it
2) Foreign culture was accepted, but the characteristics of the traditional culture were well preserved
3) “Vietnamization” based on the confirmation of humanism
4) The process of Vietnamization was realistic, every theory tended to the close connection with the reality
5) “Vietnamization” based on the open-minded and multiculturalist spirit and inclined to avoid monopoly of thought
6) Vietnamese thought was non-extreme, showing critique spirit when acquiring foreign thoughts and culture
5. CONCLUSION
REFERENCES
Abstract