王弼의 《周易略例》譯註

申相厚(Sang-Who Shin) 중국어문논역학회 2022 中國語文論譯叢刊 Vol.- No.50

중국 철학사에서 王弼(226~249)은 玄學의 대표적 학자로 서술된다. 그러나 왕필 철학의 정체는 여전히 모호하다. 왕필 철학의 정체가 모호한 것과 마찬가지로, 그의 《주역》해석에 관한 평가 역시 분분하다. 철학사의 일반적 담론을 따라, 도가와 유가를 이질적인 사상으로 간주하고 왕필을 현학가로 규정해보자. 만약 왕필이 도가 철학자라면 《주역》에 대한 그의 해설은 유가적이라기보다 도가적일 것이고, 그렇다면 그의 해설은 《주역》의 원의를 왜곡하고 있을 것이다. 반면에, 그의 《주역》해설이 유가적이라면, 그 해설은 《주역》의 원의에 충실하겠지만, 그의 철학은 일관성이 없는 체계가 될 것이다. 왕필 역학에 대한 논쟁은 이 두 관점 사이를 오가며 진행됐다. 왕필의 역학관을 가장 쉽고 확실하게 확인할 수 있는 자료는, 그의 저작 《주역약례》이다. 《주역약례》는 《주역》의 전체 체계와 주요 개념을 압축적으로 설명한 짧은 논술로, 이 글을 통해 왕필이 《주역》의 성격을 어떻게 규정하고 있는지 확인할 수 있고, 왕필이 《주역》을 해석하면서 의거한 철학이 무엇인지 알 수 있다. 《주역약례》가 이처럼 요긴한 글임에도 불구하고, 지금껏 이 글에 대한 상세한 설명을 곁들인 번역이 있지 않았다. 《주역약례》의 정확한 번역과 상세한 설명은 왕필의 철학과 易學을 연구하는 연구자들에게 기초자료로 활용될 수 있을 것이다. 따라서 본고는 《주역약례》 7장을 모두 번역하고 그에 관한 상세한 설명을 각주로 덧붙였다. 또한 각 장마다 해제를 붙여 장 전체의 줄거리를 요약하고 특별히 주목할 내용을 약술하였다. The philosophy of Wang Bi (226-249 CE) survives in his representative works, namely the Laozhi Zhu and Zhouyi Zhu. Within the broader context of Chinese philosophy, Wang Bi remains one of the most often mentioned scholars in the so-called school of Mystic Learning (Xuanxue 玄學). Nevertheless, there is controversy over the identity of his philosophy. I argue that, in understanding the Zhouyi, Wang Bi discouraged the application of “Image and Numbers of the Yi School (xiangshu yi 象數易)” thoughts and, as an alternative, focused on the philosophical and moral values of the Zhouyi. In addition, his interpretation and evaluation of these values derive from the so-called Ten Wings or Ten Segments (shiyi 十翼). General Comments on the Changes of the Zhou is a short piece of writing explaining the overall structure and key concepts within Zhouyi, and through this work, we can see how Wang Bi understood Zhouyi and discover what philosophical ideas determined his interpretation of Zhouyi. Despite its importance, there has not been any detailed annotated Korean translation on this work. I hope that my translation will serve as an essential work for scholars working on Wang Bi’s philosophy and Yixue.

조선후기 호론(湖論)과 낙론(洛論)의 논쟁과 교유

신상후(Shin, Sang-who) 한국학중앙연구원 2023 한국학 Vol.46 No.1

王弼과 程頤 『周易』 해석의 불일치 사례 연구

신상후(Shin, Sang-Who) 한국도교문화학회 2024 道敎文化硏究 Vol.60 No.-

사서(四書)의 경문(經文) 및 주문(註文) 해석에서 현토(懸吐) 논란 사례에 관한 고찰

신상후 ( Sang Who Shin ) 한국한문고전학회 2015 한문고전연구 Vol.30 No.1

Hyunt’o(懸吐) is a way for rendering texts written in Classical Chinese into understandable Korean. Joseon literati insered the additional postpositions and endings in Hangeul between phrases and did not modify the original text in classical Chinese. Since Hyunt’o aims to reach target language while keeping source language as it is, Hyunt’o can be defined as a sort of translation. When we take note its interpretative function, we can notice that the types of T’o(吐) could be changed depending on how a person who made Hyunt’o interpreted original texts. Hence, we are able to explain how he interpreted original sentences by looking over how he made Hyunt’o. This study aims to examine controversial cases of Hyunt’o among controversies surrounding interpretations of Chinese classic texts and commentaries. By those cases, classified into interpretation of original texts and commentaries, we can find out not only the correlation between Hyunt’o and the interpretation of sentences, but how controversies of Hyunt’o contributed to make elaborate and strict interpretation. Especially by looking over the controversial cases of commentaries, we can understand how Hyunt’o was widely used within the discourse on Neo-confucianism and deciding the type of T’o(吐) was depended on a person’s philosophical view.

매산(梅山) 홍직필(洪直弼)의 심설(心說) 연구 ― 심체본선설(心體本善說)과 명덕설(明德說)을 중심으로 ―

신상후 ( Shin Sang-who ) 한국한문고전학회 2017 한문고전연구 Vol.34 No.1

Maesan Hong Jik-pil(梅山 洪直弼, 1776~1852) is a leading scholar of the Nangnon(洛論) academic community in the early nineteenth-century. He followed after the Nangnon school scholars, such as Kim Chang-hyeob(農巖 金昌協, 1651~1708), Kim Won-haeng(渼湖 金元行, 1702~1772) and Park Yun-won(近齋 朴胤源, 1734~1799), and had great influence on the times. Yet despite his clout and prestige in academic field, Hong Jik-pil`s Seongli-seol(性理說) has not been fully evaluated. It is because Hong Jik-pil tended to evade academic arguments. Also, there has been a lack of study on the early nineteenth-century`s Nangnon in the history of Joseon Confucianism. Therefore, it is required to fully appreciate his Seongli-seol in order to examine academic tendency of Nangnon in the early nineteenth-century and the History of Korean Confucianism from the eighteenth to nineteenth-centuries. This paper, as a groundwork on Hong Jik-pil`s Seongli-seol, analyzes his Heart-Mind theory(心說). The Nangnon school that Hong Jik-pil belonged venerated Lee Yi(栗谷 李珥, 1536-1584) and thus followed his core idea that `Every occurance has the same structure[氣發理乘一途]; Li(理) secures fundamental sameness of the substance and qi(氣) arises phenomenal differentiation.[理通氣局]` Based on it, realization of the substance is depended on qi, responsible for specific action. In other words, the fulfillment of li is possible through pure and innate qi, according to the words of Zhu Xi(朱熹) Study. In Nagnon, innate qi is regarded as Heart-Mind(心), so Heart-Mind becomes the subject of fulfillment of the substance. As Hong Jik-pil accepted the idea, Heart-Mind theory became the core point of his Seongli-seol. According to Hong Jik-pil`s argument, Heart-Mind possesses the fundamental sameness, as much as Nature(性) has. Heart-Mind(心), as an individual being, is an independent entity, at the same time, is an universals that differs from differential disposition(氣質). The fundamental sameness and the universals of Heart-Mind are formalized as Simchebonsunseoul(心體本善說). The theory has been established by making a division between qi of disposition and qi of Heart-Mind. Moreover, in terms of Illuminating virtue(明德) from Great Learning(大學), he argued Myoungdukjuki(明德主氣) and Myoungdukmoobunsoo(明德無分數). It clarifies that `Illuminating virtue indicates Heart-Mind[明德主氣]; Heart-Mind possesses universality[明德無分數]`, also states fundamental sameness and universals of Heart-Mind. This paper attempts to analyse Hong Jik-pil`s Seongli-seol from the perspective of these two theories.

간재(艮齋) 기질체청설(氣質體淸說)의 계승과 발전 - 후창(後滄) 김택술(金澤述)의 심성론(心性論)을 중심으로-

신상후 ( Shin Sang-who ) 한국철학사연구회 2023 한국 철학논집 Vol.- No.76

The paper examines the development of the theory of Rak School (洛學) in the 19th to 20th century. As followers of the Yulgok school, scholars of the Rak School developed their own theory while faithfully adhering to Yulgok's philosophy. The development of Rak School’s theory of Human nature and Heart-mind involves a sophisticated development Zhu Xi’s theory of the Heart-mind. In Neo-Confucianism, when scholars contrast Heart-mind and Human nature, most consider heart-mind to be ki (氣, Ch. qi) and Human nature to be i (理, Ch. li). As ki, Heart-mind may be impure. However, School of the Rak emphasizes the difference between Heart-mind and temperament (氣質), and thus insists that for ordinary people, even though one’s temperament might be impure, their Heart-minds remain pure. Followers of the Rak school called this pure mind ‘the original Heart-mind’. This is their theory of “Heart-mind is originally good.”. We can say this is the Heart-mind theory of the Rak School. In this paper, the development of this pattern was demonstrated by analyzing the theory of Jeon Wu (1841-1922, pen name Ganjae) and Kim Taeksul (1884~1954, pen name Huchang). Jeon founded a new theory insisting that the original state of ki (氣質本體) is pure and good. Kim inherited this theory and presented a specific understanding of Human nature, especially the Human nature of temperament. According to Kim, the Human nature of temperament is a concept that can be said only after emotions or accidents occur incorrectly. This understanding maybe sound unfamiliar to current Neo-Confucian researchers who are less familiar with the Horak school or may consider it a deviation way too far from orthodox Zhu-Zheng philosophy. However, we should seriously consider this perspective as it enables us to recognize the nature of temperament as secondary, that can carry further implications of understanding the difficulties of Neo-Confucianism.

원자력발전소 디지털 형상관리체계 구축에 관한 연구

변수진(Sujin Byon),김종명(Jongmyeong Kim),신상후(Sang-hoo Shin),김교훈(Gyohun Kim) 대한기계학회 2024 대한기계학회 춘추학술대회 Vol.2024 No.5