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劉明鍾 東亞大學校 大學院 1988 大學院論文集 Vol.13 No.-
After the Opium War, the traditional basis of Chinese ideology began to collapese by the shower of Western influences. Three conspicuous events were as follows: 1.Yen Fu's acceptance of evolutionism 2.Wang Kuo Wei's adoption of Berman idealism 3.Chang Ping lin's ultranationalism and revolutionism
劉明鍾 東亞大學校 大學院 1986 大學院論文集 Vol.11 No.-
1. Forword The second half of Ming dynasty enjoyed two philosophical doctrines, one developed by Yangming Wang Shou Zen based on mental rationalism and the other originated by his friend, Kanuchuan Chan Juo shui rooted in the principle of "perceiving natural law wherever one is situated (sui chu ti jen tien li)." After, a few exchanges between each other, radical Yangming followeres such as Wang Lung Hsi and Chowu Li Zhi leant toward enlightemnment to which Tunglin School and Nientai(Jishan) Yu Tsung Chou severely objected. Even though Nientai finished his life with Ming Dynasty, his disciples like Huang Tsung Hsi, who cultivated a democratid political principle, well succeded his doctrines to the early age of Ch'ing Dynasty Nientai's philosophy is mainly composed of self-government and sincerity. 2. Nientai's Theory of Self-Government As Nientai took main interest in the establishment of self identity, he began to propose a theory of self-control at 48. He saw one's mind is uled by "individual self" and self-government is a training for the self. 3. Nientai's Theory of Sincerity At his age 59, he started to issue a theory of sincerity. According to him. though individual self somewhat implies an identical being. will power as well as authentically true and pure sincerity are nearer to self identity in practical sense. In other words, based on rational Yangming doctrines, he produced a theory ofr sincerity as a practical way of ethics. 4. Conclusion Nientai preceived individual self and sincere will as mind's ruler and its practical identity respectively. Though similar to will, individuality and true mind, his "heaven" means a whole set of natural beings rather than a transcendental being. To be short, Nientai was a philosopher who led his life to probe for an establishment of human identity.
淸代 陽明學의 終末 : Centering on Tang Zhen and Shao Ting Cai 唐甄과 邵廷采를 중심으로
劉明鍾 東亞大學校 大學院 1987 大學院論文集 Vol.12 No.-
1. Preface The early Ch'ing Dynasty's Yang-ming doctrine was succeeded by such scholaras as Li-Zhou Hung Zong Xi and Gan-Chu CHen Que who were the followers of Liu Zong Zhou until it began to decline at the time of Shao Ting Cai. 2. Tang Zhen (唐甄) Tang Zhen was one of the renowned early-Ch'ing scholars along with Huang Zong Xi, Gu Yen Wu, Wuang Fu Zhi and Yan Yuan. He took on a position of the existemce-centered nominalism, like the school of purity and honesty (Qing Dan Xue Pai) in the Jin dynasty. If the name of things is emptiness of no existence (xu or wu shi), according, proiority is iven to individual existence (shi 實) than to generalming(名) and this results in nominalism that name becomes vain and untrue, 1) the doctrine of intuitive knlowledge (Liang Zhi Shou) 2) the doctrine of knowledge and conduct (Zhi Xing He Yi Shou) 3) the criticism of Yang-ming doctrine 3. Shao Ting Cai Shao Ting Cai practiced Yang-ming doctrine on the basis of historical viewpoints. 4. Conclusion Accordingly, Yang-ming doctrine was transformed into a sort of history and couldn't stand on it's own any loger.
張旅軒思想의 硏究 : 性理說을 中心으로 mainly on Sung-Ri-Sul (性理說)
劉明鍾 慶北大學校 1962 論文集 Vol.5 No.-
Philohophical thought of Chang-Yo-Hyun has remained undiscovered up to date. It was due to its opposing attitude to the two main currents-Lee Yul-Kok (李栗谷) school and Lee Te-Ge (李退溪)- in the philosophical field of Lee dynasty. It was a tragical event that freedom of thought was not allowed them. Present writer has tried to revaluate the philosophy of Chang-Yu-Hun (張旅軒) which challenged the two main schools then. First Do-il-Won-Ron (道一元論) of Chang has been seperately treated from those five main schools-Ju-Ki-Ron (主氣論), Ju-Ri-Ron (主理論), Ri-Ki-i-Won-Ron (理氣二元論), Yu-Ki-Ron (唯氣論) Yu-Ri-Ron (唯理論). Second. In order to attribute Ri (理) and Ki (氣) to Do (道), various problems in RiKi (理氣) philosophy which had not been treated were interpreted. Third. From the study, those of Te-Ge school (退溪學派), -Lee Ku (李구) (1613-1654) Yu Won-Ji (柳元之) (1598-1674) and Lee Hyun-il (李玄逸) (1967-1704) etc. were criticized.