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근대(近代) 중국정치사상사(中國政治思想史)에서 양무사상(洋務思想) -사상적 발생기원과 정치적 적용과정을 중심으로-
이철원 ( Chul Won Lee ) 한국외국어대학교 중국연구소 2011 中國硏究 Vol.52 No.-
After 1860 a segment of the literati that Chinese was facing a new situation the like of which she had not seenin thousands of years. This situation called change(pien-tung) or turning point. From that time China trying to understand and emulate the West, pragmatic literati-officials had changing conception of the outside world which became sophisticated slowly but steadly. It started with the world-wide geographical study by Wei Yuan in the 1840-50 A. D., and changed to military emulation effort made in the name of Self-strengthening after 1860. After the mid-seventies, however, commerce and industry were emphasized, and Wetern political and educational institutions were discussed by foreign affairs experts. The role did the West play in the Chinese state and society was first assumed its impact could be marginally absorbes into the Chinese polity and social order without changing the fundamental Chinese scheme of things. By 1860 the Westerners were still treated as a nuisance to be brushed off. In the end, however, Western affairs became a focal point of nation-wide concern. Changes in the use of key terms give eloquent testimony to this progress in understanding the West. Affairs in connection with the West were in the main called ``barbarian affairs(i-wu) before the sixties, Western affairs``(yang-wu) and ``Western learning(Hsi-hsueh) in the seventies and eighties, and ``new learning``(hsin-hsueh) in the nineties. The first term was Sino-centric; the second and third were rather neutral in value judgement; while the last unmistakably implied approval. The change in attitude of the some scholar-officials also illustrates this point. The leading advocates of self-strengthening, such as Tseng Kuo-fan, Li Hung-chang and Price Kung were all anti-foreign when they first confronted the Westerners. Their attitude became more and more flexible and relistic as their understanding of the West deepened. In spite of all these changes, the power of conservatism remained strong. Success in the introduction of things Western into China depended in large measure on the extent to whuch they were compatible with this tradition. Accordingly, the armament industry was easily acceptde, yet mining, encountered difficulties. Many literati-officials accepted the yang-wu movement because it was modern, in the hope that it could save China from destruction. But then some rejected it because it was Wester, in the fear that it would replace Confucianism. Faced with the problem of how to save China and at the same time remain Chinese, they held an ambivalent attitude.
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구미권에서 유교철학 연구의 최근 경향:2006~2015
장원석 단국대학교 동양학연구원 2016 東洋學 Vol.64 No.-
This article inquires into the recent research trends of Confucian philosophy in the western academia between 2006~2015. Thanks to the database created by Research unit of Dankook University, I review them in terms of institutional changes, translations, studies and debates over the ethics and political philosophy of Confucianism and generalities of Chinese civilization. As a conclusion, I attempt to foresee the future of Confucian philosophy research in the western academia. I argue issues flaring in the western academia may reflect the fault line of universalists and particularists or beyond dichotomy, even though they are different in participants, countries, and specific topics. This understanding makes me to forsee the future of Confucian philosophy research in the western academia would be more interesting and intense in the near future. Confucian philosophy studies in the western academia deserve to have our close attention and studies. 이 논문은 구미 학계에서 이루어진 2005년에서 2015년 동안 유교철학에 대한 연구 동향을 탐구하고 있다. 단국대학교 연구진에 만들어진 테이터 베이스를 기초로 하고 필자의 관심을 반영하여, 이 시기 연구들을 제도적 변화, 번역작업, 유교철학의 윤리학적 정치철학적 논쟁이라는 주제를 통해 검토하였다. 결론적으로 나는 장래 구미 학계의 유교철학 연구는 더욱 다양한 관점과 주제로 발전해 나아갈 것으로 예측하였다. 필자는 단순히 연구의 활발함을 넘어 구미학계의 다양한 논쟁은 개별주의자와 보편주의자 그리고 그것을넘어서려는 관점을 포함한 다양한 국가, 연구자, 연구주제들이 참가하고 있다는 관점에서 묘사하려고 하였다. 이런 관점에서 한국의 연구자들에게 구미학계의 유교철학연구는 유교유산을 공유한 입장에서 흥미의 대상일뿐 아니라 현대의 지적변화를 반영하는 엄밀한 탐구의 대상이기도 하다.
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이상익 한국철학사연구회 2022 한국 철학논집 Vol.- No.73
Professor Kang Jung In became renowned for his specialty in Western political philosophy at the beginning. Later, for the consilience of East and West, he devoted himself to the study of the Eastern political philosophy with an endeavor for the recovery of its due respect. Especially he focused on the Confucian political thoughts that earned him two academic achievements. First, Prof. Kang conceptualized ‘the great consensus democracy’ by unearthing related materials. While previous literature has paid attention narrowly to the great consensus that appears in the Book of Rites, he noticed that ‘the great consensus(大同)’ appears in the Book of Document’s Hongbeom Chapter as well, and finally theorized the concept as a democratic model. Second, Prof. Kang found that Yulgok had renovated the Book of Rites’ concept of ‘the great harmony(大同)’ in his treatise, Seonghakjibyo (Collection and Summary of Sage Learning). Prof. Kang revealed the difference in conceptions of the great harmony between the Book of Rites and Seonghakjibyo, of which previously unaware by scholars. Although he was arbitrary in his interpretation of the Confucian classics to some extent, it is his contribution that the clear difference between the two conceptions came into our view. 강정인은 본래 서양 정치사상을 공부하여 입신(立身)하였으면서도, ‘동양과 서양의 통섭(通涉)’을 기치로 내걸고 동양 정치사상에 대해서도 열심히 공부하면서, 동양 정치사상에 대해 정당한 위상을 부여하려고 많은 노력을 기울였다. 강정인은 특히 유가 정치사상을 공부하는 데 많은 노력을 기울여 마침내 주목할 만한 연구 성과를 선보였다. 논자는 강정인의 유가 정치사상에 대한 연구 성과 가운데 특히 다음 두 가지를 높이 평가한다. 첫째는 서경 <홍범>의 ‘대동(大同, great consensus)’이라는 용어를 주목하고, 그와 관련된 자료들을 적극 발굴하여 ‘대동 민주주의의’라는 개념을 정립한 것이다. 기존의 연구자들은 ‘ 예기 의 대동’에만 관심을 기울이고 있었는데, 강정인은 ‘ 서경 의 대동’을 주목하고 마침내 ‘위대한 합의(great consensus)로서의 대동 민주주의’라는 개념을 정립하게 된 것이다. 둘째는 율곡이 성학집요 <성현도통(聖賢道統)> 편에서 예기 의 ‘대동(大同, great harmony)’ 개념을 혁신했다는 사실을 간파해낸 것이다. 기존의 연구자들은 율곡의 대동에 대해서도 막연하게 기존의 대동 개념을 계승하는 것으로만 생각해왔을 뿐, 양자가 어떻게 다른지를 주목하지 않았었다. 그런데 강정인은 예기 의 대동 개념과 성학집요 <성현도통> 편의 대동 개념이 크게 다르다는 것을 간파하고, 그 차이를 정확하게 분석해낸 것이다. 다만 아쉬운 점은, 강정인이 이러한 논의를 전개하는 과정에서 원전의 자료를 지나치게 작위적(作爲的)으로 해석했다고 느껴지는 경우도 없지 않다는 점이다.
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