중국의 종교와 유교 논쟁- 캉유웨이康有爲(강유위)와 량치차오梁啓超(양계초)를 중심으로 = Modern Chinese Debate on Religion and Confucianism- Focusing on the positions of Kang Youwei and Liang Qichao

다국어 초록 (Multilingual Abstract)

“宗敎(zongjiao)”, the translated language of “religion” in Western society, was a key concept connected with the reform of “Confucianism” during the modern transitional period in Chinese society. This paper seeks to illuminate the conflicting positions of Kang Youwei(康有爲, 1858~1927) and Liang Qichao(梁啓超, 1873~1929) on the problems of the concept of religion and the new identity of Confucianism. First, Kang Youwei insisted the religious identity of Confucianism by the Confucian interpretation of the concept of religion. Especially, on the basis of the Confucian classification of Human Way(人道) and Spiritual Way(神道), he could define Confucianism as the most suitable religion for modern civilization. In contrast, Liang Qichao, regarding religion as the obstacle to civilization from the perspective of modern Enlightenment, connected religion with irrational superstition(迷信). In this sense, rational Confucianism was excluded from the sphere of religion. But, he affirmed the morality of religion as the public sphere, and regarded Buddhism as a right or wise faith(正信/智信), Heart Learning(心學) as a top-class religion. Second, Kang Youwei, deifying the Confucius as the founder of Chinese civilization by New Text Confucianism(今文經學), reformed the Confucian tradition as a modern religion, namely Confucian religion(孔敎, Kongjiao). Moreover, on the basis of nationalism, he insisted the transcendent status of Kongjiao as the state religion(國敎) and national spirit(國魂) that could corporate all Chinese people. In this sense, he thought that the cultural conservatism(守舊) as the root was more important than the political reformation(維新) as the branch. Meanwhile, Liang Qichao rejected the deification of Confucius on the grounds that Confucius had not been a god but a man, and criticized the religionization of Confucianism on the position that Confucianism only had dealt with man’s realistic modes of being. Moreover, the freedom of thought as the overall cause of civilization was put first. Third, Kang Youwei thought that the situation of religious pluralism resulting from the modern separation of state and religion(政敎分離) was the reasons for the self-awareness of Confucian religious identity and the necessity of Confucian religion’s establishment. Moreover, the coexistence of state religion and freedom of religion(信敎自由) was justified by the Confucian toleration allowing different religious faiths besides Confucianism. But Liang Qichao, on the strict interpretation of the separa tion principle, opposed the mutual interference of politics and religion. Especially, he anticipated the religious and political strife, and the division of the Chinese people stemming from the forceful establishment. In sum, Kang Youwei, regarding religion as the driving force of civilization’s progress and the source of national identity, imagined a modern nation-state built on Confucian religion transcending any particular national form by the religious construction of Confucianism. In contrast, Liang Qichao, thinking that religion as the obstacle to civilization was not suitable for the modern principle of national operation, eliminated the social role of private religion, and divided the this-worldly Confucianism and the other-worldly religion from the Enlightenment point of view.