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- 저자 : 윤사순 ( Sa Soon Youn ) (검색결과 19 건)
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윤사순(Youn Sa Soon)(尹絲淳) 한림대학교 태동고전연구소 2003 泰東古典硏究 Vol.19 No.-
Whether to regard Sung-li-hak (Neo-Confucianism: Learning of Nature and Principle) and Shilhak (Practical Learning) as two phases of a continuous development or disparate philosophies has been an unresolved question since the 1950s until today. The differentiation between the two philosophies may be enabled by a comparison of their basic concepts and premises Such is the objective of this paper, and to make the approach clear I take the thoughts of Yi Hwang and Cheong Yak-yong as the representatives of the two philosophies. Considering that Neo-Confucianism is called at times Practical Learning, we need to review the usages of the term Practical Learning which are quite different in the two philosophies. In case of Yi Hwang, the term Practical Learning is oriented toward the practicality centering on morality as opposed to Buddhism which is considered an empty discipline. In comparison, later Practical Learning considers Neo-Confucianism an empty displine, and in doing so it exhibits an even more practical, governance for the people based on law. Therefore, the two philosophies should not be confused on the mere ground of the term Practical Learning. Cheong Yak-yong refutes the basic assumptions and beliefs posited on the ground of the concepts deployed in Yi Hwang s Neo-Confucianism such as Heaven, li, chi, the mind, nature, and emotion. That is, he denies that Heaven is li. that sung(nature) is li, that one li divides into all things, that the mind integrates sung(nature) and jung (emotion), or that sung(nature) rises to become jung(emotion). As the result, in his thoughts appear new views on the universe, the humanity, or morality. This leads us to the conclusion that Practical Learning is an altogether different philosophy from Neo-Confucianism. Living at a time when concrete Neo-Confucianist studies were at their height, Cheong Yak-yong founded his early academic career in the Neo-Confucianist atmosphere, like many other Confucianist scholars of his time. He thus did not simply dismiss major Neo-Confucianist theories, but made frequent references to them. In this sense, some may argue that Cheong Yak-yong s thoughts do not differ very much from Neo-Confucianism. However, we need to remember that the implicit objective of his discourse on Neo-Confucianism was not a further development of Neo-Confucianism. Rather, his discourse aims at ending once and for all the misunderstandings and disputes about the existing Neo-Confucianist theories. Therefore, his thoughts render materials that help differentiate fundamentally Neo-Confucianism and Practical Learning. What we should not overlook as well are that Confucianism before the rise of Neo-Confucianism, namely, the notions of primitive Confucianism were accepted by both Neo-Confucianists like Yi Hwang and scholars of Practical Learning like Cheong Yak-yong, and that the formation of the school of Practical Learning took place gradually, and not suddenly with Cheong Yak-yong s solitary efforts. These facts allow us to realize that Neo-Confucianism and Practical Learning are distinct on the philosophical level, but not exactly separable from each other. The author s belief is that it is inappropriate to conceptualize the flow of philosophical development in such simplistic terms as continuity or discontinuity, for such an approach is liable to cause misunderstanding. Therefore, the rise of Practical Learning from the soil of Neo-Confucianism may be appropriately understood as a phenomenon of a change in the way of thinking by man as a subject, which took place according to the historical environment. In other words, it was a fresh philosophy (on the universe, the humanity, and morality) arrived at by such scholars as Cheong Yak-yong, based on the concepts and premises that were newly posited from an almost entire revision of the basic notions of Neo-Confucianism, i.e.,
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윤사순(Youn, Sa-Soon) 한국동양철학회 2009 동양철학 Vol.0 No.32
논자는 12세기 전후의 고려에 북송성리학의 영향에 의한 ‘초보적인 성리학 사상’이 없었다는 기존의 통념에 대한 불신에서 그 시기의 문헌을 고찰하였다. 그 결과 임춘(林椿), 이규보(李奎報) 같은 학자들을 중심으로, 다음과 같은 현상이 찾아졌다. 첫째 사장보다는 현실생활에 유용한 경학을 중요시 하는 학풍이 일어남과 아울러, 노불(老佛)을 비판?배척하는 풍조가 조성됨으로써, 성리학 형성의 여건이 이루어졌다. 둘째, 우주 자연의 생성 및 인간의 존재에 대하여, 원기(元氣)와 일반적인 음양의 기(氣) 개념을 이용한 철학적 이해가 상당한 수준으로 구체화되었다. 셋째, 리(理) 성(性)의 개념을 구사하여, 우주 자연과 인간의 본성을 원리적으로 파악하는 이론들이 본격적으로 나오기 시작하였다. 넷째, 예속(禮俗)이 앞선 시기보다 더욱 강화되어 고려 문화가 이 시기에 크게 향상하였음을 확인할 수 있었다. 이러한 사실들로 해서, 논자는 결국 12세기 무렵에 고려에서도 ‘초보적인 성리학’이 독자적으로 형성되어 있었다는 결론에 이르렀다. 그 성리학으로 해서 한국의 ‘예와 관련된 문화의식’이 더욱 고양되었음도 발견된다. Reluctant to accept the existing view that there war no incipient Neo-Confucianist thought in Koryo influenced by Neo-Confucianism of Northern Sung around the twelfth century, the author examines various relevant literatures of the time. The result of this research led to the following discovery regarding such scholars as Im chun and Yi Gyu-bo. Firstly, there was a tendency of criticizing and rejecting Lao-tse and Buddhism, prioritizing the studies of Chinese Classis that were useful for everyday life; this tendency contributed to the establishment of a scholarly atmosphere amenable to the rise of Neo-Confucianism. Secondly, Philosophical ideas were considerably developed on such subjects as the formation of the universe and the human nature, based upon the notion of vitality (元氣) and the general concept of ki (氣) of yin and yang. Thirdly, advanced discourses began to appear that theorized the fundamentals of the universe and the human nature, using the notions of li (理) and sung (性). Fourthly, observances of propriety were so much more emphasized than in the previous era that the culture of Koryo saw a remarkable advancement in this period. These findings enable the author to conclude that incipient Neo-Confucianism sprouted autonomously in twelfth-century Koryo. Accordingly, we can also infer that such Neo-Confucianist developments made possible a heightening of propriety-related cultural consciousness in Korea.
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윤사순 ( Sa Soon Youn ) (사)율곡연구원(구 사단법인 율곡학회) 2015 율곡학연구 Vol.30 No.-
근대 이념과 체제의 대립인 남과 북의 분단현상을 극복할 통일 작업은 여러 측면으로 강구해볼 수 있을 것이다. 여기서는 전통사상인 유학, 그 중에도 율곡(栗谷 李珥, 1536-1584) 사상에 근거하여 강구하려 한다. 통일의 성취를 위해서는 ‘남과 북의 평화적 화합’만이 최상 최선의 방법임은 누구나 다 인정할 것이다. 평화적 화합에 의한 통일 성취가 본고의 대 전제적 명제이다. 그 화합을 이룰 수 있는 필요조건을 들어보겠다. 첫째 남과 북이 다 함께 ‘공존 공생의 의지’를 공유해야 한다. 이 요건은 율곡이 유학의 일부를 자기 사상화한 이른바 ‘성(誠)사상’, 곧 ‘진실 순수 정성’의 의미를 함출한 ‘성의 마음가짐’으로 가능하게 된다. 이런 마음가짐은 ‘상호신뢰’라는 인격적 감화력을 발휘하기 때문이다. 공존 공생 자체가 보편성을 띠었다고 할 수 있는 덕목인데다가, 우리에게 아직 잔유한 민족의식은 이 사고의 실천에 크게 도움을 줄 것이다. 둘째 남과 북의 화합을 위해서는 또 서로가 ‘상생(相生)의 길’을 터야 한다. 이 상생의 사고가 바로 율곡이 계승한 유학의 우주발생론 등에 깃든 “서로가 상대편을 존립케 하는 뿌리가 되어준다(互爲其根)”는 사고이다. 유학에서 사용되는 ‘서로 기다려준다’는 의미의 이른바 ‘대대(待對) 상수(相須)’로 불려온 개념의 성격이 또한 이 사고방식이다. 지금부터 상생 사고의 중요성 인식에 철저해야 함은 물론이고, 이것의 실효성 있는 실천이 요망된다. 그 실제 실천은 정신적 물질적으로 ‘상대를 도와줌(상부상조)’이 무엇보다 유효하다. 셋째 남과 북의 궁극적 화합은 나아가 율곡의 ‘언론자유’를 전제한 ‘공론(公論)에 의한 국시 론 (國是論)’에서도 도움을 받을 수 있을 것이다. 율곡은 사욕을 버린 공익(국익) 추구의 시각에서 국민 ‘모두가 스스로 옳다고 동의하는 것’을 공론이라 하고, 그 “공론이 있는 데에 국시가 있게 된다”고 했다. 그런데 이것의 구현에는 두 가지 요건의 충족이 필수적이다. 인간의 생태적 욕구로 상징되는 ‘민생 돈후 문제를 충족’시키는 한편, 정신적 욕구로 상징되는 ‘문화 창발 의욕을 원활히 충족’시킬 방안의 사상을 구비하는 작업이 그것이다. 따라서 이것은 사상적 요건들 가운데 가장 지난한 것이 아닐 수 없다. The reunification of North and South Korea, aimed at resolving the conflict of modern ideologies and systems between the two countries, can be realized by different approaches. This study seeks to resolve the conflict based on Confucianism, or more specifically, the ideology of Yulgok (1536-1584). Peaceful unification between North and South Korea is the most ideal form of reunification. This study is built on premise that reunification should be achieved by peaceful means. The conditions for peaceful reunification are listed below. First, North and South Korea must share a determination for co-existence. This condition can be achieved using Yulgok’s ideology of “sincerity (誠)”, part of which was borrowed from Confucianism. It is this mentality, represented by values such as “truth, purity and sincerity,” that leads to the establishment of mutual trust. Secound, North and South Korea must pave a road of “mutual life-improvement” for peaceful reunification. This mentality is based on the belief that “each acts as a root for the other’s existence (互爲其根),” which is inherent in Confucian cosmology. The meaning of “waiting for each other,” as used in Confucianism, is evident in the concept known as “daedae sangsu (待對 相須).” It is necessary to recognize the importance of mutual life-improvement and to take practical measures accordingly. Practical implementation under the belief of mutual life-improvement is most effectively achieved by offering emotional and material aid to the other under the spirit of “interdependence (相扶相助).” Mutual life-improvement, seen as universal virtue, can be adopted based on the national consciousness that still remains in us. Third, ultimate harmony between North and South Korea can be supported by Yulgok’s public opinion-based national policy theory, which assumes the freedom of the press. Yulgok defined public opinion as that which is regarded as right and agreed upon by all citizens; he saw public opinion as the basis of national policy. Here, there are two pre-requisites: the satisfaction of ecological desire, represented by public humanity, and the satisfaction of psychological desire, represented by cultural creation. Thus, this is the most difficult among the aforementioned ideological conditions.
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