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- 주제어 : Heaven and Human Beings in Harmony as One (검색결과 4 건)
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由董仲舒 “天人合一” 的思维方式来对汉代政治文化进行哲学考察
박상환,김희 성균관대학교 유교문화연구소 2009 儒敎文化硏究(中文版) Vol.0 No.11
This paper is on the meaning of Dong Zhong-Shu's “Heaven and human beings in harmony as one” thought, and its significance in political and economical field. We connected the idea of “heaven and human beings in harmony as one” with unity of knowledge and action, which is aimed at self-cultivation. Through this, analysis on how knowledge and power forms a corrupt relationship was done. Confucian encourages active participation in practical politics. But the problem occurs when “scholars as bureaucrats” or “bureaucrats as scholars” become under the rule of the emperor's governing system. It hinders development of keeping reasonable distance between knowledge and politics, and leads to loss of criticism. We studied the relationship between power and knowledge based on scholars' critical mind mentioned earlier. Characteristics are as follows. First, Dong Zhong-Shu's “the Extraordinary Phenomena” founded on traditional “the mandate of heaven” gives the King a tension of the real power through tensional apparatus, “extraordinary phenomena.”Nevertheless, realization of God's role through heaven and human beings' harmony as one reinforces centralization of authority. The other aspect is that cognitive process of heaven and human beings in harmony as one does not only have “harmony as one” aspect, but also “Sangbun” aspect. This paper explains how Sangbun aspect shape up. 汉代董仲舒“天人合一”思想所具有的实际意义只有将当代现实政治与他的思想直接联系起来分析才可以考察,尤其是“合一”的真正意义。为此,本文将分析“天人合一”的思维方式所具有的意义结构,然后进一步考察其思想在当代政治和经济领域中是如何内在化和具体化的。 第一,作为东方“自我修养”目标的“知行合一”知识观的实体实际上发展成为知识与权力相互依附的结构。因此,笔者首先通过董仲舒的思想来研究知识属于政治权力的过程。对传统儒学者来讲,学问是“理论与实践统一”的“知行合一”。这正是积极参与现实的儒学思想之根本。从这个侧面来讲董仲舒作为汉代的知识分子积极在现实政治中实现“知识分子的责任感”。 但问题是,“官僚知识分子”以及“知识分子官僚”在皇帝的支配体制之下,在归属到政治权力的过程之中,很难保持“知识与政治”的“合理的距离”,于是知识分子集团就丧失了其批判精神。董仲舒的“灾异说”是依据古代“天命论”在皇帝的善行和德行中追加了所谓的“灾异”,造成了实权(王权)的紧张感。从这一点上来讲是有其意义的。尽管参与政治的身份受到限制,但是这种紧张感还是通过个人的内在道德规范来实现。这种强调通过天和人(王)的合一来实现天道的做法在加速强化中央集权支配体制的过程中是有局限性的。 第二,“天人合一”的认识过程不仅仅包含了“合一(统一)”的层面,也包含了“相分(对立)”的层面。认识主体与客体的分离是认识的前提,在东方人的思维中自然也是如此。分离以后再进行统一的过程是认识的过程,这不仅仅是观念上的类推。这对在日常劳动过程中为了解放劳动力而制作发明工具的一般人来讲,也是很自然的。
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한국(韓國) 서원(書院)의 립지(立地)와 경관(景觀)에 대한 독해(讀解)
김덕현 ( Kim Duk-hyun ) 한국서원학회 2011 한국서원학보 Vol.1 No.-
This article deals with reading opposite landscape of representative Korean Seowon(書院) and interpreting representation of ren(仁) thought in Seowon landscape. The Neo-Confucianism, developing Seowon culture, demanded the landscapes, which allow commanding view for perception of `Being Oneness All things in the Universe(自然合一)`. The establishers of Korean Seowon constructed various opposite landscapes according with characteristics of natural geography, and interpreted Confucian meaning with poem and documents. The neutrality and open structure were very important features of Korean Seowon. They are the uniqueness and authenticity of Korean Seowon distinguished from Chinese. The topographical character of Korean Seowon could be expressed `Back hill and front stream(背山臨水)` and `Low front and high back(前低後高)`. The perceived `Heaven and human beings in harmony as one(天人合一)` from each Korean Seowon was represented in various opposite landscapes. The opposite landscapes of seven Korean Seowons could be classified such as open field landscape, mountain landscape, river landscape, stream landscape in accordance with locational type. The Confucian meaning of each opposite landscapes of seven Korean Seowons were sought understanding as various expressions of ren(仁).
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