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- 저자 : 석미현 ( Seok Mihyun ) (검색결과 3 건)
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유종주의 정좌법을 통한 존양성찰 - 로고테라피의 관점을 바탕으로 -
석미현 ( Seok Mihyun ) 전북대학교 인문학연구소 2017 건지인문학 Vol.0 No.20
This study aims to investigate CunYang(存養) and Xingcha(省察) through Liu Zongzhou’s Jingzuo Method(靜坐法) from the viewpoint of Logotherapy. Logotherapy is a treatment to find the meaning of life, but conscience is a common denominator to Confucianism, because it regards the absolute value of life as ‘the demand of conscience’. In Logo Therapy, however, the concepts and methods of conscience to cultivate and expand itself are lacking, so the author of this article tried to find through Liu Zongzhou’s Jingzuo Method. Jishan(?山) regarded the mind as not only always moving but also always clam, so it was not possible to distinguish between the stillness period and the dynamic period. Therefore, he defined the relationship of cause and effect achieving both CunYang and Xingcha at the same time. The interpretation of this dynamic and stillness came to equate the Jingzuo Method with Songguo Method(訟過法) which was a method of cleaning up human act by scolding their fault. And he tried to improve the efficiency of Gaiguo-qianshan(改過遷善) by means of a gradual way from ordinary person to noble man, from noble man to a saint. In order to teach that even the servant could be saint, he helped them develop themselves more easily by listing their faults needed fixing in detail. Among them, Weigua(微過), which was belonged to the realm of unconsciousness, had to bo fixed to become a saint. In the therapeutic aspect, this view point was try to intense psychological progress. This Jingzuo Method of Jishan is more dynamic, practical, and practical use of mind therapy than explanation of CunYang and Xingcha, and the Jingzuo Method of Neo Confucianism.
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『역위건착도』의 ‘역지삼의’에 나타나는 윤리관 - 『춘추번로』의 삼강론과 비교하여 -
석미현 ( Seok Mihyun ) 단국대학교 동양학연구원 2024 동양학 Vol.- No.95
The purpose of this paper is to compare and examine the ethics between the monarch and subject, between the father and son, and between the husband and wife in the “Three meanings of Yi(易之三義)” of Yiwei-Qianzaodu with the ‘Theory of three basic principles(三綱論)’ of Chunqiufanlao. In the Yiwei-Qianzaodu, included the relationship of humanity in the ‘Three meanings of Yi(易之三義)’ and attracted the ethical order of human society into the system of natural order. It is well represented through the Buyi(不易) and the Bianyi(變易). When limited to human society, the Buyi(不易) corresponds to an immutable social structure that must be observed under the Patriarchal society or feudal society, that is, a universal ethical system. Accordingly, scholars understand that the Yiwei-Qianzaodu only has the view that the feudal class order cannot be changed, In fact, it also assumes a changeable human relationship that can collapse the relationship between the monarch and subject, and between the husband and wife, if it does not match the morality of the individual. This is called the individual ethical system that appears in the Bianyi(變易). And the Bianyi(變易) was explained through the concept of ‘Bianjie(變節)’ that implies the justification of actions to restore to the correct order system and the traditional marriage view that families should be made according to the harmony of Yin(陰) and yang(陽). In other words, ‘Theory of three basic principles(三綱論)’ of the Chunqiufanlao was established as an absolute and vertical command system, and it had an absolute ethical system that went beyond the universal ethical system of the Buyi(不易), while the Yiwei-Qianzaodu emphasized the relative human relations based on individual morality. This difference is explained through the different ‘Yin-Yang’ views and the influenced or not from ‘Covernance under filial piety(孝治)’ applied to human relations.
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석미현 ( Seok¸ Mi Hyun ) 고려대학교 철학연구소 2021 철학연구 Vol.- No.64
본고는 『역위』에서 나타나는 오행과 오상의 관계를 살펴보는 것에 연구목적을 두고, 전국시대로부터 오행과 오상의 이론이 확립된 동한의 『백호통의』에 이르기까지 전개된 사상사적 이해를 기반으로 논의를 진행하였다. 우선 전국시대의 ‘오행’은 크게 두 가지로 나뉜다. 하나는 『여씨춘추』·『예기』 등에서 나타나는 목·화·토·금·수의 자연철학의 오행(wuxing)이며, 다른 하나는 출토문헌 『오행』에서 나타나는 인·의·예·지·성의 도덕철학에서의 오행(wuheng)이다. 이 두 가지 오행은 기론 및 천인상관론을 바탕으로 점차 서로 결합되어, 마침내 오행과 오상의 관계로 변하였다. 『역위』에서는 자연철학의 오행(wuxing)의 기가 사람에게서는 도덕철학의 오행(wuheng) 즉 오상을 발현하는 심리적 동력으로 개조되었다. 게다가 오행·오상을 우주론에 내포시킴으로써, 오상을 역도(易道)의 일환으로 삼아 그것을 존양하고 발휘하는 것이 천도라는 유가사상의 명분을 우주론적 차원에서 마련하였고, 마침내 도덕본체론의 오행설로 발전해나갔다. 하지만 『역위』의 오행과 오상의 관계는 『춘추번로』와 차이가 큰데, 『백호통의』에서는 『역위』를 계승하기에 이른다. 그것은 아마도 동한시대에 참위서가 현학으로 간주될 정도로 중요한 학문으로 여겨졌던 분위기가 있었기 때문일 뿐 아니라, 사상적 측면에서는 『역위』가 유가 도덕철학의 형이상학화를 꾀하며 유가 윤리학의 정당성을 확보한 것이 존덕성을 추구하는 유가의 이론상 유효한 측면이 있음과 동시에, 『여씨춘추』·『예기』 등의 오행·오상의 관계 및 『오행』편의 도덕철학적 관점을 계승하였다는 점에서 『춘추번로』보다 설득력 있다고 받아들여졌기 때문일 것이다. The purpose of this paper was to examine the relationship between the five elements and the five cardinal virtues in the book Yiwei and to discuss based on the historical understanding of the history of thought that developed from the age of civil wars to the theory of the five elements and the five cardinal virtues, which was established in Baihutongyi in the East Han Dynasty. First of all, there are two main types of “the five elements” in the age of civil wars. One is “wuxing” of natural philosophy of wood, fire, earth, gold, and water, and the other is “wuheng” in moral philosophy of human, benevolence, righteousness, propriety, wisdom and sincerity. These two types of “the five elements” were gradually combined based on the theory of Qi and the thought of unity of Heaven and human beings, and eventually changed into a relationship between the five elements and the five cardinal virtues. In reverse, the flag of the wuxing of natural philosophy was transformed into a psychological engine that expresses the five cardinal virtues of moral philosophy. Furthermore, by introducing the five elements and five cardinal virtues into cosmological theories, the cause of the Confucian idea that it is Tiandao(天道) to conserve and reveal the five cardinal virtues as part of the Yidao(易道) system was developed. However, the relationship between the five elements and the five cardinal virtues differs greatly from that of Chunqiufanlao, but Baihutongyi succeed to the theory of Yiwei. This is probably because there was an atmosphere in which Chenweishu was considered an important study during the East Han Dynasty, and in terms of ideology, reverse latitude sought metaphysicalization of Confucian moral philosophy and securing the legitimacy of Confucian ethics was valid in theory. At the same time, because it is also more persuasive than Chunqiufanlao in terms of the moral philosophy of Confucian, which seeks dignity in the theory of Confucian philosophy, the relations between the five principles and the five cardinal virtues, and the moral philosophical perspective of Lushichunqiu and Liji.
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