유교의 이상적인 인물상에 대한 서양의 인식

초록

This study aims to examine Western perceptions of the three ideal figures — junzi(君子), xianren(賢人), and shengren(聖人) — through an analysis of the translation terms in the Western missionaries' translation of the Four Books. The scope of the study ranges from the Jesuits’ Latin translations of the Four Books to the English translations by the Protestant missionary James Legge. First, the study investigates the translation terms used in each text, focusing on key choices, diachronic changes and interrelations; second, it demonstrates the significance of these translations within the contexts of Western philosophy and religion, as well as the implications of diachronic changes. First, Jesuit missionaries translated junzi as “vir bonus(good man)”, “vir perfectus (perfect man)”, “philosophus(philosopher)”, and “vir sapiens(wise man)”, drawing heavily on the terminology of classical Western philosophy, particularly the work of Cicero. Protestant missionaries later rendered it as “honorable man” or “superior man,” emphasizing moral excellence. Second, xianren was translated by Jesuits as “sapiens”, while Protestant missionaries used expressions such as “men of virtue and talents,” “virtuous man,” and “men of worth.” Whereas Jesuits associated xianren with the highest philosophical ideal as “sapiens”, Protestant missionaries interpreted xianren as a more practical and moral figure. Third, while Jesuits initially translated shengren as “sanctus”, the Rites Controversy in 18th century led to criticism of their accommodationist approach and prompted a shift toward using “sapiens,” in order to avoid the theologically charged term “sanctus”. Similarly, Protestant missionaries rejected the Christian connotation of “saint” and preferred the term “sage” to refer to the Confucian shengren.

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