The Study On The Ideological Process Of "Northern Learning From China" In Joseon Dynasty In The 18th Century

The Joseon Dynasty is often said to have a “typical tributary relationship” with the Ming and Qing dynasties.However,such theory can not to explain the overall sense of “revere the Ming dynasty and oppose the Qing dynasty” after dynastic change.Therefore,a new theoretical paradigm based on the significance of “the distinguish of hua-yi” was born as supplement to the former.However,the paradigm is equally inexplicable that,with the changes in the internal and external environments of the times,the intellectual contains selfregulating manifestations.That is to say,opposing to blindly “revering the Ming dynasty” and “opposing the Qing dynasty”,harmonizing the coexistence between “revering the Ming dynasty” and “observing the Qing dynasty” and the appeal of “learning from China” appears.Under the push of this thinking,this papertakes the core intellectuals as the entry point,and sorts out the communication and theoretical relationship between each other,and try to draw a line of thought in the name of “northern learning from China” born in the Joseon dynasty from “the change of Ming and Qing dynasty” to the 18 th century.The full text is divided into four chapters with the relevant content as follows:The first chapter starts with discussing “the change of Ming and Qing dynasty”,and tries to clarify the early development of “the theory of northern learning from China”.In the development of various idea of “view of China” in the Joseon Dynasty,three typical thoughts,“the theory of huren's destiny cannot last more than one hundred years”,“the theory of the northern expedition” and “the theory of civilization guardian”,are regarded as the “overcoming object” by the author.At the same time,combined with the differences in the location of intellectuals in different factions,“the views on knowledge development” in the “nanren factions”,“the views on learning from China” in the “shaolun factions”,and “the views on legacy of Chinese civilization” in the “laolun factions” are sorted out respectively as the “inheritance objects”.Therefore,combining “the overcoming object” and “the inheritance object”,the theoretical background is clear.The second chapter researches the fundamental stage of “the theory of northern learning from China” through Hong Darong and Cheng Dazhong.Hong Darong,who played the role of “inflection point” in “the envoys to China”,and Cheng Dazhong,who played the role of “inflection point” in “the envoys to Japan”,not only completed the cognitive changes of “view of Qing dynasty” and “view of Japan” separately,but also jointly promoted the preliminary construction of a new perspective which considers the Qing dynasty,Japan and Joseon dynasty as a whole.Moreover,they made a breakthrough in the theory of “coexistence cognition” of “yidi dress” and “China interior reality”.Since then,the younger generation of intellectuals paid more attention to the incoming theory of “holistic perspective” and “coexistence cognition”,even applied the theory into their studies.The third chapter mainly analyzes Piao Zhiyuan's theory of “Humility to learn”.Diversity of characters determined the flexibility and changeability of Piao Zhiyuan' thought.With the change of externalenvironment,his theory has undergone four stages of development in his life,namely “preparation”,“proposal”,“breaking-in” and “trial”.It can be said that he took the credit for the process of the theory formation.At the same time,however,there were limitations in his theory.With careful consideration,he prepared as much as possible to ensure the legitimacy and correctness of his theory.Therefore he had shown a tendency to return to Confucianism when heen countered irreversible setbacks.The fourth chapter focuses on Piao Qijia's theory of “northern learning from China”.Piao Qijia who had more hard-line personalities tried to roll out the theory of “northern learning from China” in a trilogy way.Therefore,the banner of theory was raised in the ideological trend of the time.From then on,he became the most prominent “spokesman” of this theory.But such persistence also put more pressures on him to rebound.In the end,he was also intoxicated with the Confucian classics in mind because of the plight above.Moreover,his attitude of “turning” was more obvious than that of “changing” because of his obstinate character.As a result of this change,his studies of Confucian classics were more outstanding.In the conclusion part,the author tries to define the boundaries of the theory of “northern learning from China” through question and answer.The questions are these: What did the “northern learning from China” have learn,“learning from China” or “learning from the Qing dynasty”? Have related intellectuals kept their “self-respect consciousness” and “distance consciousness”? Did the “matching philosophy” that was used to replace Zhuzi doctrine have get effectively build? In short,namely the author tries to gradually grasp the theory of “northern learning from China” from three dimensions: “name”,“logic” and “result”.As a result,the persistence of “learning from China”,the maintenance of “two ideologies”,and the absence of “matching philosophy”,visually outline the breadth of the theory,and further clarify the truth of the development of the intellectual history in the late Joseon dynasty.