霞谷 鄭齊斗의 知覺論과 倫理學 : 朱子學과 陽明學의 獨創的인 結合

김우형,이상호 한국양명학회 2007 한국양명학회 학술대회 논문집 Vol.- No.-

Total Synthesis of Ningalin C

김우형,김장엽,조천규 대한화학회 2018 Bulletin of the Korean Chemical Society Vol.39 No.12

주희 知覺論의 형성과정과 철학적 구도

김우형 한국중국학회 2003 중국학보 Vol.48 No.-

The aim of this thesis is to demonstrate that Chu Hsi's theory about “Chih-Cheh (知覺)” is the main subject of his philosophy. For the sake of this I will explain the developmental process and the structure of his thought. Chu Hsi's philosophical thought was developed by the problem of Chih-Cheh that had begun to originate from northern Sung (北宋) period. In the debates on “chung-ho (中和)”, the concepts of i-fa (已發: aroused) and wei-fa (未發: not aroused) is explained by Chih-Cheh as external apprehension. The methodology of ch-ching (居敬) and ch'iung-li (窮理) is also designed for the method of Chih-Cheh. In the debates on “Treatise of Jen (仁說)”, he criticizes the Hunan School's (湖南學派) concept of chih-cheh and their contention that original substance (仁) can be intuitively apprehended (覺) by observing the aroused mind. Thereafter Chu Hsi establishes the method of “ko-wu (格物)”. The aim of li-xe (理學) is to elucidate jen (仁) as ultimate substance in terms of the investigation of Chih-Cheh. In conclusion, the discussion about Chih-Cheh is the most important issue in the developmental process of Chu Hsi's thought, and by means of it his philosophical structure is shaped. Therefore the essence of Chu Hsi's philosophy needs to be lightened from the point of view upon Chih-Cheh. theory. 1. 서론: 문제제기

호텔 식음료부문 서어비스 마아케팅관리에 관한 연구

김우형 한국관광산업학회 1989 Tourism Research Vol.3 No.1

효율적인 식당 식재료(食材料) 관리에 관한 고찰

김우형 한국관광산업학회 1992 Tourism Research Vol.6 No.1

Restaurant menu not only planned out extempore judgment or fashing but conducting market survey, framed menu operating slip, considered food preference and planned to choice good eating stuff for menu selection. Choice the eating stuff by, menu selection on purchase process of it,, this study presented plan for efficient eating stuff purchase to enumerate good eating stuff a effictive basis, substance on waste arranged of collectively by methods for efficiency of eating stuff management. Thus, it was manage that maintenance of control chief, reduction of the amount of stock, grasp of stock, rationalization of purchase, output control and whether cook as a prime cost standard cards. On the other hand, it should be considered for matter of manpowers, times, stuffs and management proceduces to impact of profit management for the maximum to operating effectiveness of eating stuff management.

박은식과 정인보의 자아와 주체관 연구 - 진아(眞我)론과 실심(實心)론의 철학적 성격을 중심으로

김우형 (사)율곡학회 2022 율곡학연구 Vol.48 No.-

This article examines the philosophy of Park Eun-sik and Jeong In-bo, focusing on their theories of jin-ah 眞我 (true self) and sil-shim 實心 (real mind) as their conceptions of the self and subjectivity. Their views on the self and subjectivity were formed in the flow and movement establishing national identity in East Asia at that time. Jin-ah and sil-shim have some characteristics as an agent in scientific research and moral cultivation. They thought that the methodology of science and moral cultivation need to be set differently, although the self to perform the jobs in the two areas is one. However, they commonly put stress on the research and cognition of scientific and philosophical principles. In moral cultivation, jin-ah and sil-shim have the implication of free will by assuming the conflict between two minds and by giving autonomy to ui 意 (volition). Meanwhile, jin-ah and sil-shim are also respectively identified with hon 魂 (spirit) and eol 얼 (pure Korean word corresponding to hon) as the entity of mind. The mind can enter the eternality mainly by the function of liangzhi 良知 (innate knowing) that is able to intuit the right and wrong and realize the fundamental cosmological principle. Despite the detailed differences, it can be evaluated that jin-ah theory and sil-shim theory transformed the traditional thought of Joseon Confucianism into “Korean philosophy” through Yangming learning. 본고는 박은식과 정인보의 주체와 자아에 관한 견해로서 진아(眞我)론과 실심(實心)론의 철학적 성격에 대해 상호 연관성에 초점을 맞춰 살펴보았다. 그들은 한국 근대양명학의 대표자로 널리 알려져 있지만, 여기서는 그들의 진아론과 실심론을 양명학의 맥락에 국한시키기 보다는, 근현대 한국철학의 형성에 관련시켜서 조명해보고자 하였다. 그들의 자아관과 주체관은 민족적 정체성의 확인과 자국 철학전통의 정립이라는 당시 동아시아의 사상적 흐름 속에서 형성된 것이었다. 진아와 실심은 과학적 철학적 인식의 주체이자 실천적 도덕수양의 주체로서의 성격을 띤다. 과학적 철학적 원리에 대한 탐구와 인식[지각]을 강조하는 점은 진아론과 실심론의 주요 특징이다. 이는 그들의 도덕론에 영향을 미치는데, 두 마음의 윤리적 갈등상태가 상정되고 의(意)에 자율성이 부여됨으로써 주체는 자유의지를 지니게 된다. 또한 진아와 실심은 존재론적인 실체는 아니지만, 시비를 직관하고 우주의 근본 원리를 자각하는 양지(良知)의 작용에 의해 영원성을 얻을 수 있다. 세부적인 차이에도 불구하고, 진아론과 실심론은 공통적으로 양명학의 방법을 통해 조선유학을 비판하되 독창적인 ‘한국철학’으로 전화(轉化)시켰다고 할 수 있다.

澗松 趙任道의 학문과 사상 - 旅軒 張顯光과의 사상적 영향 관계를 중심으로 -

김우형 동양고전학회 2007 東洋古典硏究 Vol.29 No.-

澗松 趙任道(1585∼1664)는 전란의 시기에 道를 독실하게 추구하고 실천하려 했던 학자였다. 그는 객관적인 진리와 선의 실천을 추구하는 구도자적 정신을 가지고 이기주의에 물든 세태를 자유롭게 비판했던 진정한 山林이었다. 간송은 경상도 함안에서 태어나 남명에 간접적인 영향을 받았고 또 퇴계학파에 속하는 반천 김중청과 두곡 고응척에게 수업을 받았기에 퇴계 학통에 연결되지만, 가장 결정적인 영향은 旅軒 張顯光(1554~1637)으로부터 받았다. 간송은 16세 때 처음 여헌을 만난 이후로 계속 그를 從遊하였는데, 그의 이름을 바꾸도록 조언한 것에서 단적으로 나타나는 것처럼, 간송은 여헌에게 학문적으로뿐만 아니라 인생에 있어 깊은 영향을 받았다. 학문과 사상 측면에서, 간송 조임도는 고원한 형이상학적 탐구보다 反躬과 守約 같은 일상의 절실하고 가까운 실천과 수양을 중시한 점, 수양에 있어 마음의 立志와 외물에 원활하게 酬酌 응대하는 것을 강조한 점, 自得과 體得을 중시하되 자기의견을 주장하지 않는 점, 그리고 초세속적으로 도를 추구하는 초탈주의와 자유정신, 호방한 기상 등에 있어 여헌으로부터 지대한 영향을 받았다. 요컨대, 간송 조임도의 수양론과 실천주의 사상은 여헌 장현광으로부터 직접적으로 영향을 받은 것이다. 이점에서 여헌 사상은 실천적 관점에서 조명될 필요가 있다고 생각된다. Gansong Cho Imdo(1585∼1664) is the scholar who tries to pursue the Do (道, Tao) and put it in practices sincerely. He is the true sanlim (山林, recluse) who freely criticizes the selfish way of the world with the spirit of seeking after the objective truth and the practice of good. He comes from Haman (咸安) province where the influence of Cho Sik remains. He also takes a lesson from Kim Jungchŏng and Ko Eungchŏk who belong to the Yi Hwang's school. However, he receives the most decisive influence from Yeoheon (旅軒) Jang Hyunkwang (張顯光, 1554~1637). As fragmentarily presented by the episode that Jang makes his original name 'Kido' changed into 'Imdo' that has more positive meaning than the original one, he is deeply influenced by Jang not only in learning but also in everyday life. Cho Imdo regards the concrete practice and self-cultivation of everyday life like the reflection of self and the keeping simple mind as more important thing than scholastic and metaphysical study in learning and thought. He puts special emphasis on the setting up of moral will and the active response to the outer things and events in self-cultivation. He attaches importance to self-acquirement and personal experience. He does not have the insistence on his opinion. He is so large-minded that his mind is free from the mundane bias in seeking after the Do (道). It seems that the character of his thought about self-cultivation and practicality stems from the thought of Jang Hyunkwang.

성리학의 지각론적 성격과 이황 · 이이 철학의 재해석

김우형 한국교육현상해석학회 2011 현상해석학적 교육연구 Vol.8 No.1

주회 知覺論의 형성과정과 철학적 구도

김우형 한국중국학회 2003 중국학보 Vol.48 No.-

The aim of this thesis is to demonstrate that Chu Hsi's theory about "Chih-Chu¨eh (知覺)" is the main subject of his philosophy. For the sake of this I will explain the developmental process and the structure of his thought. Chu Hsi's philosophical thought was developed by the problem of Chih-Chu¨eh that had begun to originate from northern Sung (北宋) period. In the debates on "chung-ho (中和)", the concepts of i-fa (已發: aroused) and wei-fa (未發: not aroused) is explained by Chih-Chu¨eh as external apprehension. The methodology of chu¨-ching (居敬) and ch'iung-li (窮理) is also designed for the method of Chih-Chu¨eh. In the debates on "Treatise of Jen (仁說)", he criticizes the Hunan School's (湖南學派) concept of chih-chu¨kh and their contention that original substance (仁) can be intuitively apprehended (覺) by observing the aroused mind. Thereafter Chu Hsi establishes the method of "ko-wu(格物)". The aim of li-xu¨e (理學) is to elucidate jen (仁) as ultimate substance in terms of the investigation of Chih-Chu¨eh. In conclusion, the discussion about Chih-chu¨eh is the most important issue in the developmental process of Chu Hsi's thought, and by means of it his philosophical structure is shaped, Therefore the essence of Chu Hsi's philosophy needs to be lightened from the point of view upon Chih-chu¨eh theory.

The Substance of the Mind and the Immortality of the Self in Zhu Xi: In Relation to the Guishen-hunpo Theory

김우형 성균관대학교 유교문화연구소 2017 儒敎文化硏究(中文版) Vol.0 No.28

In this article, I discuss the conceptions of the substance of the mind (xin) and the immortality of the self in relation to the guishen-hunpo theory in Zhu Xi’s philosophy. Zhu Xi interprets guishen as the two functions of qi and intelligible natural phenomena. He also explains that hunpo, or human guishen, is the material substance of the mind. Hunpo is the most flourishing state of guishen and performs the cognitive function. However, in the same way as things composed of qi, the mind also experiences birth and death depending on the gathering and scattering of qi. In contrast, the original substance of the mind is equivalent to eternal li (xing) which cannot gather or scatter. Reconstructing the concept of the original substance (benti) on the foundation of cosmological li-qi dualism, Zhu Xi insists that the original self is immortal as it is the original substance of the mind. Zhu Xi recommends cultivating the self from the universe-centered perspective grounded on this understanding. Justifying sacrificial rites for ancestors in his theory of li-qi, Zhu Xi claims that their hunpo can reappear in their descendants’ minds based on the cosmological principle (li); since the cosmological principle contains all the information and history of the ancestors, it can reproduce everything regarding those ancestors. Zhu Xi’s view of the immortal self deserves to be evaluated as a creative thought.