우리나라 근대 불교 논리학 연구의 한 양상 — 1915~6년 불교 잡지 수록 기사를 중심으로 —

초록

This study analyzes two articles serialized in Buddhist journals between 1915 and 1916: Yang Geon-sik's "An Overview of Hetuvidyā" and Kim Do-won's "A Study of Hetuvidyā." These works are subjected to scholarly analysis here for the first time. As the earliest instances in which Buddhist logic (hetuvidyā)—a tradition that had been largely discontinued since the Joseon dynasty—was reintroduced in the form of modern academic writing in the twentieth century, these two articles may be regarded as marking the starting point of modern Korean hetuvidyā scholarship. Yang Geon-sik, a lay Buddhist who had graduated from a Japanese-language specialized school, sought to introduce hetuvidyā to a general readership by drawing on the Chinese-translated Nyāyapraveśa, comparing the Buddhist three-membered syllogism (trairūpya) with the Western syllogism, and making extensive use of examples familiar to contemporary audiences. Kim Do-won, by contrast, was a monk from Beomeo-sa temple who had studied at Sōtōshū University in Japan. He took a systematizing approach, situating hetuvidyā within its historical trajectory of development by faithfully incorporating the achievements of modern Japanese Buddhist scholarship grounded in Sanskrit and Tibetan sources. If Yang's work more closely resembles a popular introductory text centered on Chinese-translated sources, Kim's may be evaluated as a treatment of the history of hetuvidyā's development—tracing the lineage from Aśvaghoṣa, Nāgārjuna, Asaṅga, and Vasubandhu to Dignāga—composed in the form of a modern academic article. Both authors engaged, each in their own way, with the core intellectual debates that had taken shape within Meiji-period Japanese Buddhist scholarship: the question of relative superiority between hetuvidyā and Western logic, the distinction between svārtha (inference for oneself) and parārtha (inference for others), and the problem of whether hetuvidyā is deductive or inductive in nature. This confirms that what was transmitted to colonial Joseon was not merely a body of knowledge, but an entire framework of intellectual inquiry. These articles hold significance as important intellectual documents that illuminate how the Buddhist community of our country sought to rediscover and reconstruct its own intellectual tradition in the face of the impact of Western modern scholarship.

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