Abstract

In late Joseon Dynasty(朝鮮) the Heterodoxy(異端) means any opinions or doctrines at variance with the official or orthodox position from the Orthodox Chu Hsi’s Neo‒Confucianism. It was originally used in opposition to Legitimate Transmission of the Orthodoxy(正統). The term Ryu Geon‒hyu(柳健休) refer to as Heretical doctrines(異學) is traditionally very important in Dogmatic Korean Neo‒Confucianism. Since Mencius was the first Confucian to distinguish between the Way of Confucius(孟子) and the Heretical doctrines of Yang Chu(楊朱) and Mo tzu(墨翟), many Confucian in traditional China emphasized the Confucian Orthodoxy. Especially Chu Hsi(朱熹) proclaimed the Confucian dominance of two doctrines, Taoism and Buddhism. Buddhism had yielded its place as the guiding principle of the society to Neo‒Confucianism immediately after the political change from Koryo to the early Joseon Dynasty. In late Joseon Dynasty Neo‒Confucianism had come to hold the position of Orthodoxy as the established doctrines in the bureaucratic system. And the doctrines dominated not only the daily life of the people but their spiritual life. Now Taoism had no power or influence worthy of notice and become stigmatized as heresy at that time. I can sum up Ryu Geon‒Hyu’s view on criticism of Neo‒Taoism in his Heretical doctrines(異端觀) as follows. Firstly to become an heir to Chu Hsi’s Neo‒Confucianism of Joseon Dynasty Ryu have the profound mission to passed on to next generation. Secondly in social‒ethical perspective he has taken a critical stance on Taoist cosmology. Finally he approved the merit as their earnestness and diligence in Taoism. According to Ryu’s Yihak‒jipbyeon(『異學集辨』, Collection of Neo‒Confucian Commentary on Heretical doctrines), Neo‒Taoism had an act contrary to ethics and morality. Therefore Neo‒Taoism was eventually charged and rejected with Heterodoxy by the Confucian dogma in the Neo‒Confucian community. this is the Neo‒Confucian ideology of Excluding Heterodoxy(闢異端) in late Joseon Dynasty.