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- 저자 : 김결 ( Gim Gyoel ) (검색결과 2 건)
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도심(道心)의 탈본체화 - 주희의 도심인심론(道心人心論)을 중심으로 -
김결 ( Gim Gyoel ) 충남대학교 유학연구소 2019 유학연구 Vol.49 No.-
This paper is the discussion that the division between earlier and later stage of Zhu Xi's DaoXin(道心, the way of heart and mind) and RenXin(人心, the human's heart and mind) Theory is based on the changes in theoretical system of ZhongHe old and new theories. Originally DaoXin and RenXin is comprehended based on the system of TianLi-RenYu(天理人欲, Heaven the Truth Human the False) in Chinese Confucianism. As DaoXin and RenXin is recognized as moral and ethical implications similar to TianLi-RenYu, it started to have dichotomical analytic system which is divided into the Ti(體, substance) and Yong (用, phenomenon). Under this system, DaoXin means TianLi(Heaven the Truth), Renxin means RenYu(Human the False). Zhu Xi along with other scholars, followed the traditional analysis in early theories of DaoXin and RenXin, DaoXin then means the WeiFa-Benti(未發本體, unrisen substance) of the ZhongHe old theory. Later, according to ZhongHe new theory, Xin(心, mind) earned the implications that it is the material of one body as it combined Xing(性, nature) and Qing(情, feeling) and exercised perceptions. As a result, Renxin became the main position of perceptions and the natural desire of sense organs as it escaped the value judgement in late DaoXin and RenXin Theory. Not only that, DaoXin as well did not included to the substance, which was represented as TianLi or WeiFa-Benti, and became the moral consciousness which is one of two different phenomenon of experiential mind. Therefore, early DaoXin and RenXin Theory as two different origins and was meant the substance and phenomenon during the period of ZhongHe old theory, then became two different perceptual occurrences which was driven from one experiential spirit after the period of ZhongHe new theory. That time, DaoXin is the perception of Xin, the heart of distinguishing worthiness and charging one's actions. DaoXin shall leave from substance's area and becomes one side of Xin, then its self-assertiveness will rise and conduct moral practice, this is the principal of Daoxin. This principle is also possible based on its substance, but must pass through the perception of Xin then possible to fulfill, this is the realization of Li(理, substance), practice theory and pursuit of Zhu Xi’s Philosophy.
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김결 ( Gim Gyoel ) 한국중국학회 2021 중국학보 Vol.96 No.-
This paper proceeds in three stages below. First, we summarize the prolonged debate about the mutual concealment between relatives(親親相隱) among contemporary scholars in the mainland China in the early 2000s, and clarify that how Meng zi diverted his thoughts into the school of benevolence from the school of filial piety, with focusing on the contradictory relationship between the benevolence and the filial piety, which is the argument by Liang Tao who is the researcher of Chinese unearthed documents. In the next place, we discuss that Meng zi turned the benevolence into the goodness of human nature to raise the benevolence to a metaphysical level. In this way, Meng zi settled the dominance relationship between the benevolence and the filial piety, which is being placed in the contradictory relationship after Confucius. Lastly, through the movie Shoplifters (2018), we observe that the discussions of moral metaphysics about the mutual concealment between relatives and the goodness of human nature could be experienced in our reality, not just a structure of abstract concepts.
KCI
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