晦峯 河謙鎭의 經學

Abstract

Hoebong Ha Gyeom-jin (1870~1946), the author of 『Dongyuhakan』 that outlined the traditional academics in a type of study scheme, a descriptive method of traditional academic history of Asia studied under the tutelage of Myeonwoo Gwak Jong-seok (1846~1919) to succeed the academic line of Janju Academic Faction.
 This article is a review of the Gyeonghak (Chinese Classics) perspective with the focus around the analysis of ｢Kang Yu-wi Noneojuseojobyeon｣ that was written in 1934 when he was 65 years of age. 『Noneoju (Annotation of the Analects of Confucius)』 of Kang Yu-wi, the subject of criticism, was an attempt of new annotation on ‘Saseo (Four Books of Chinese Classics)’ of Confucianism under the tradition of Geummun Gyeonghak in early 20th century. In this aspect, this refutation for each category on 『Noneoju』 of Kang Yu-wi could be understood as to demonstrate the academic position and level of Joseon’s renowned Confucianism scholar of 65 years old who has already solidify his academic position of his time. On the other hand, In 1934, a Confucius scholar of Joseon who was passing by the core of Japanese colonial period had the criticism on the writings of China’s Geummun Gyeonghak scholars that seemed as an attempt to correspond to its time in a way of taking a profound look at how to view to advance the insight on its time of 20th century as well as studies on Confucianism.
 Looking into the criticism of Ha Gyeom-jin, he refuted the assertion of ｢Noneojuseo｣ of Kang Yu-wi with the courteous theory of Confucianism principles for each category. He criticized the texts based on Kang Yu-wi and defended the scholarship of Jeungja, and sharply criticized the principle of Daedong that was advocated by Kang Yu-wi. The theory that was most aggressively facilitated in such a criticism was the Confucian orthodoxy. It was also penetrating in another writing, 『Dongyuhakan』. Under the desperate situation of the Japanese colonial era, straightening up the collapsing tradition was approached as the inevitable premises and the restoration of Dotong was to restore the collapsing Confucianism principle as the true and genuine system once again.
 However, this type of route for such perspective is to overcome the chaotic status of the time and ultimately progress into the Daedong community by overlooking the implication of time passing for academic contemplation of Kang Yu-wi. Ha Gyeom-jin purely and firmly kept the position of traditional Confucianism scholarship and he had the response on the changing image of the time, but it is called for more criticizing perspective on the outcome and its implication.