本計畫將朱子學置於21世紀視野中，梳理儒學正統／異端論在前近代東亞世界的影響，以期得到對21世紀多元文明間對話的啟發。 古今中外許多文明建立了其「正統論」，認定某一特定宗教、思想、主義為「正統」，其他皆為「異端」或「異教」。「正統」的信奉者經常視正統具有普遍性和絕對性，為了護教，正統的信奉者傾向批判異端，此一調性決定了正統與異端的互動關係，甚者可以為此產生宗教戰爭，11世紀開始的十字軍東征，以及2001年的911恐怖攻擊，皆蘊含基督教世界和穆斯林世界互視對方為「異教徒」的視線。不僅以上這些例子，在我們熟悉的東亞漢字文化圈，針對儒佛道三教也有「正統」和「異端」的問題，特別是朱子學。朱子學是北宋學者朱熹(1130-1200)所建立的儒學體系，也被視為從當時佛教盛行的社會氛圍中成功「復興」儒學的體系。由於如此，朱子學一方面受到佛教的影響與啟發，一方面又視佛教為異端加以批評。隨著朱子學在東亞的廣泛流傳，這樣的思想也傳入了韓國與越南，然而兩國對此發展出了明顯不同的面貌。 在韓國的朝鮮時代，朱子學蔚為官學，且深深內化到知識份子心中，故相較與中國朱子學，本地化後的朝鮮朱子學強化了正統與異端間的緊張關係，視異端為洪水猛獸，致力維持朝鮮朱子學的純淨；越南知識分子也吸收朱子學，但其整體方向走向儒釋道三教合一，不在意各學說間的差異，而傾向揉合各教之說。本計畫將以韓越兩國儒學與佛教在歷史上的交涉為例，探討11世紀到19世紀朱子學「正統∕異端論」在韓越兩國的影響，期從人類寶貴的歷史經驗，尋找21世紀面對多元價值的方法與啟示。
This project aims to compare the circulation and localization of Family Rituals in Korea and Vietnam, with a special focus on whether the localized texts accept Zhu Xi’s “critique of heresy”, and the orthodox/heterodox discussions among intellectuals of the two countries. In the 14th and 15th centuries, Korea and Vietnam transformed from a Buddhist society to a Confucian society which viewed Neo-Confucianism as an official study. In the process, they inevitably came into contact with Zhu Xi’s denunciation of Buddhism as a heresy. They also learned “refraining from Buddhist ceremonies” and other requirements stipulated in Zhu Xi’s Family Rituals and made corresponding responses to them. Based on the conclusion, we have observed that Korea and Vietnam showed obvious differences in accepting Zhu Xi’s “critique of heresy” – the Joseon Dynasty absorbed and even strengthened Zhu Xi’s arguments. In addition to staunchly refuting Buddhism, they also rejected Yangmingism and Catholicism. This brought about a tendency toward homogeneity in the landscape of the history of thought during the Joseon Dynasty. In contrast, Vietnam displayed a familiarity with Zhu Xi without being confined to his theory. It generally maintained the mainstream concept of “the syncretism of three religions”. Confucians could also assume Buddhist identities. However, the society did not completely ignore the voice of dismissing Buddhism as a heresy. In order to sort out the substantive influence of Zhu Xi’s “critique of heresy” on Korea and Vietnam, as well as to examine the dialogues and challenges that intellectuals raised against it, this project will focus on the circulation and localization of Family Rituals in Korea and Vietnam to explore the additions and deletions made to the requirement of “refraining from Buddhist ceremonies” in the mainly circulated versions of Family Rituals as well as discussions regarding Family Rituals and “heresy” among intellectuals in the two countries. Through this research, we may gain a concrete understanding of how Zhu Xi’s “critique of heresy” influenced the formation of Confucio-Buddhist interplay in Korea and Vietnam and provide a significant reference for Confucio-Christianity interplay from the 18th to 20th century.
