『서경』에서 도덕성에 대한 신뢰와 덕치의 실현

엄연석 ( Yeon Seok Eom ) 성균관대학교 대동문화연구원 2004 大東文化硏究 Vol.46 No.-

검도에서의 아레테와 德의 의미

이상호,이동건 한국체육철학회 2010 움직임의철학 : 한국체육철학회지 Vol.18 No.2

The purpose of this study was to delineate the differences of theoretical background and intentionality of having Kumdo as sport and Kumdo as martial arts, through which explained meanings of arete, virtue, and Te(德). And this thesis suggested the direction that Kumdo should pursue as Eastern martial arts in these days. To get this purpose, we analysed the conception of arete, virtue, and Te(德) of the East. The results of this thesis were as follows: First, each meaning of having arete, virtue and Te(德) differently has developed because of having the dissimilar historical backgrounds. The concept of arete in the West means individual excellence which based on competition. This concept is very useful interpretation of explaining the Kumdo as sports. Second, the meaning of arete in Kumdo is a perfect skill showing superhuman feat. That means the unity of body and mind(unification of Ki(氣), Jian(劍), Ti(體) in Kumdo. But Kumdo as martial arts orients the cultivation of Te(德) and ultimate direction is not technical excellence but enlightenment through Kumdo cultivation. This does not exactly explain as excellence meaning arete. Third, the meaning of Te(德) in Kumdo as Eastern martial arts has to penetrate humanity, righteousness, propriety, wisdom, and faithfulness. All of them embodies his self not as murdering sword but as living sword. Modern Kumdo should unify and realize the meanings of both Kumdo as sports and that as martial arts. When both the perfection of technical skill in athletic competition and the ultimate enlightenment as completion of practical Te(德)(humanity:仁, righteousness:義, propriety:禮, wisdom:智, faithfulness:信)accomplish, we will say to achieve the ultimate value that Kumdo as Eastern martial arts has to pursue in these day. 본 연구는 검도에서의 아레테와 덕의 의미를 통해 ‘스포츠로서의 검도’와 ‘무도로서의 검도’ 가 지향하는 이론적 토대와 지향점이 다름을 규명하고, 이를 통해 오늘날의 검도가 지향해야 할 방향을 제시하는데 그 목적이 있다. 이를 위해 아레테, 덕(virtue), 동양의 德의 개념을 분석하였다. 이러한 개념들을 동양무도의 하나인 검도에 적용하여 다음과 같은 결론을 도출하였다. 첫째, 아레테와 덕(virtue) 그리고 德의 의미는 각 개념이 가지고 있는 역사적 배경 때문에 유사점이 있음에도 불구하고 많은 차이점을 보여주었다. 아레테의 개념은 스포츠에서는 경쟁을 기반으로 하는 탁월성을 의미한다. 이는 ‘스포츠로서의 검도’ 를 설명하는데 유용한 개념이다. 그러나 이러한 개념은 경쟁을 전제로 하지 않는 ‘무도로서의 검도’ 를 설명하는 데는 한계가 있다. 둘째, 검도에서의 아레테의 의미는 기검체일치가 보여주는 한판의 기술이다. 즉 신기(神技)의 기술이다. 하지만 무도로서의 검도는 德의 수양에 그 목적이 있으며 궁극적인 지향점은 검도 기술의 탁월성이 아니라 깨달음에 있다. 이는 아레테가 가진 탁월성의 개념으로 설명할 수 없다. 셋째, 검도에서의 德의 의미는 仁義禮智信을 관통하여 자신에게 체득되어 검도가 살인검이 아닌 활인검이 되게 하는 것이다. 넷째, 현대의 검도는 ‘스포츠로서의 검도’ 가 가진 의미와 ‘무도로서의 검도’ 가 가진 의미가 통합되어 구현되어야 한다. 즉 경기에서 탁월성을 발휘하는 신기의 기술과 무도로서 검도가 추구하는 궁극적인 깨달음, 즉 道의 완성을 위해 실천적인 인의예지신의 德이 완성될 때 오늘날 검도가 추구하는 이념과 가치를 달성할 수 있다.

「尙書」의 道와 德 개념: 책임정치 구현의 기제

한승연 한국행정학회 2017 韓國行政學報 Vol.51 No.2

The teaching of The Book of Documents is that the rulers must keep T’ien Ming, “the Will of Heaven” by following T’ien Tao, “the Way of Heaven” and giving virtue to the people, since there is no fixed T’ien Ming, only that it likes virtuous persons, and people’s minds are constantly changing. The concept of “tao” in The Book of Documents originally meant “road” or “path,” but it later developed into the doctrine or method of ruling in a kingly way, or T’ien Tao. The concept of “te,” “virtue,” meant looking at the road with one’s eyes, meant “right mind” after being compounded with mind, and meant overall governance by extension of meaning at early West Chou. “Tao” and “te” were never separated, because “tao” is the way that human beings should follow, and “te” is the practice of “tao.” Depending on who uses it, the results of practicing “tao” and “te” may appear diametrically opposite because both are abstract concepts. “Tao” benefits the people according to T’ien Ming, and it is “te” to practice “tao” in political life. The specific meanings of “te” in The Book of Documents were most of the items related to the “te” of great kings, personal training, politics and administration, etc. The great kings acquired “te” through mind cultivation, and thus the future kings are also to spread virtue through the cultivation of the mind. Let the people spontaneously follow the king by giving virtue to the people, and the king should never force people to submit to obedience but rather must be held accountable for the outcome of policies. 「尙書」의 가르침은 천명은 일정함이 없고 오직 덕 있는 사람을 좋아하고, 민심도 끊임없이 변하니 천도를 따르고 덕으로 다스려서 그 천명을 이어가라는 것이다. 「상서」의 ‘道’는 원래 도로를 의미했으나 왕도나 천도 같은 통치의 원칙 내지 방법으로 발전했다. ‘덕’은 ‘눈으로 길을 바라보는 것’을 의미했으나 ‘心’이 결합하여 ‘바른 마음’을 뜻했고, 서주 초기에 통치행위 전반으로 의미확장이 일어났다. 도는 인간이 마땅히 따라야 하는 길이고, 이 도를 실천하는 것이 덕이기 때문에 도와 덕은 서로 분리할 수 없다. 둘 다 추상적인 개념이어서 사용하는 주체에 따라 그 결과가 정반대로 나타날 수 있다. 현실정치에서 도란 천명에 따라 백성을 이롭게 하는 것이고, 이를 실천하는 것이 덕이다. 「상서」에 출현하는 ‘덕’ 자의 구체적인 내용은 선철왕의 덕과 개인수양, 정치․행정 관련 항목이 가장 많았다. 덕이란 선철왕들이 개인수양을 통해 획득한 것이니, 후인들도 마음의 수양을 통해 덕치를 펴라는 것이다. 군주가 백성에게 덕을 베풀어서 저절로 응하게 하지 억지로 복종을 욕구하지 않으며, 정치의 결과에 대해서는 군주 한 사람이 책임을 져야 한다.

『춘추』에서 신뢰 개념과 정치적 이상

엄연석 한국중국학회 2003 中國學報 Vol.48 No.-

The purpose of Confucius compilation of Ch-chiu春秋 would lie in making its model through the evaluation of historical events and man s act of that period on the basis of the standard of li(propriety 禮). When this intention being contemplated, it must be very significant that we study the Chun-Chiu in point of view of confidence. So, this essay intends to elucidate the meaning of confidence as a Confucian morality, which was offered in the Ch-Chiu Tso-chan . In the Chun-Chiu Tso-chuan, the concept of confidence can be defined as a several meaning. At first, the term of confidence in this book means the ruler or people s self-confidence of Confucian morality which they must internalize or cultivate in the mind. Here the Chun-Chiu Tso-ch made emphasis on the belief of the re德, and understand it to encompass such a concrete item of Confucian virtue as benevolence and righteotlsness, rite and music, faithfulness and reciprocity, filial piety and reverence, modesty. And the te is not only the ultimate criterion through which the rulers are endowed with the authority fro Heaven and govern the state, but also is regarded as more mighty power than anything. On the other hand, the Chun-Chiu Tso-chuan makes the composing elements of confidence. That is to say, the relation of confidence between state and state, or person and p e m can be accomplished through the li禮. In the Chun-Chiu Tso-chuan, the li禮 is interpreted as the unchangeable law of nature, and defmed as that which man must obey in the actual process of model emulation. This li is founded on justices as the universal rationality, and becomes the primary structure through which rulers achive the harmony of all state and establish the relation of confidence. In the Chun-Chiu Tso-chuan, the meaning of confidence also permeates into the transcendental realm of Heaven In other word, the ruler can obtain the confidence from people because Heaven bestows the soveregin on him. The people believe in the decree of Heaven because it is morally just and prize and penalty by it concur with the moral righteousness or mistake of human act. In case of Chun-Chiu Tso-chuan, the relation among the Heaven, the son of Heaven, prince, subject and people is connected with the organic and reciprocally restricted circularity trough the medium of confidence. And it also composes of an important meaning of confidence that the subject confirms to the decree of soveregin. Moreover, the confidence makes harmony and stability maintain among the states, and it protects the people and makes them enjoy a peaceful life. And in the Spring and Automn period, several prince's states planed a great many meeting or covenant, and concluded a friendly treaty with one another. Such affairs as meeting, covenant or treaty also were that time an important method for maintenance of confidence. In the last analysis, it can be said that the confidence in the Chun-Chiu Tso-chuan be kept up through the intentional endeavor for political order on the bask of Confucian moral and the rule of propriety.

미호(渼湖) 김원행(金元行)의 성리설(性理說) 연구(硏究) -18세기 중반 락론(洛論)의 심성론에 유의하여

박학래 ( Hak Rae Park ) 고려대학교 민족문화연구원 2016 民族文化硏究 Vol.71 No.-

본고는 渼湖 金元行(1702-1772)의 性理說을 湖洛論爭의 주요 쟁점에 유의하여 정리 분석한 것이다. 그동안 김원행의 성리설에 대한 학계의 관심은 그의 사상사적 위상과 영향에 비추어 미미하였다. 하지만 그는 18세기 중반 이후 낙론의 핵심적 논의를 주도하였을 뿐만 아니라 지속적인 강학 활동을 통해 19세기로 이어지는 기호 낙론의 학설 흐름의 중심을 이루었다. 따라서 그의 성리설에 대한 검토는 18세기 호락논쟁 및 이후 논의에 대한 계통적 이해를 위해 필요하다. 이에 본고는 먼저 그의 성리설이 가지는 사상사적 위상을 18세기 중반 낙론계 동향에 유의하여 검토하였으며, 이를 기초로 性과 心, 그리고 明德 등 호락논쟁의 핵심주제에 관한 그의 입장을 정리 분석하고, 그것의 의미와 영향을 살펴보았다. 그는심과 성에 대한 리기론적 이해의 과정에서 리기의 本然性에 주목함으로써 그것의 실재성과 근원성을 확보하고자 하였으며, 이를 통해 현실 세계에서 선의 실현 가능성을 담보하고자 하였다. 특히 그의 성리설에서 주목되는 것은 기의 본연으로서 ‘鬼神’에 주목함으로써 심의 主宰的 측면을 강화하여 인간의 도덕 실천의 원리적 가능성을 확보한 점이라 할 수 있다. This paper is to analyze Miho Kim Wonhaeng’s idea of nature and principle in the light of main issues of Horak Debate. So far, most of scholars did not pay attention to his idea of nature and principle too much while his significance and influence to the history of idea are magnificent in the midst of 18th century. Since the era of setting up a regional opposition between Ho-ron and Nak-ron, however, he led fundamental discourses of Nak faction, but also formed main stream of Kiho Nak School by consistently teaching students. Thus, the review of his idea of nature and principle is necessary in order to figure out genealogical landscape of Horak controversy and its later discourses. First, I examine his idea of nature and principle in terms of the Korean history of ideas by focusing on academic trend of Nak School at the mid-18th century. Based up on this, I investigate the meaning of his idea and influence by analyzing his stance to such key issues on Horak Controversy as Nature, Heart-Mind, and Illuminous Virtue etc. Kim basically gives shape to his ideas of Heart-Mind and Nature based on li-qi in the light of obtaining possibilities of moral practices and realities of moral principles. By paying attention to naturalness of li-qi in understanding Heart-Mind and Nature in terms of the theory of li-qi, Kim tries to establish reality and naturalness of Nature and Heart-Mind. Through this, he wants to guarantee possibilities of realizing goodness. Especially, what we have to look at his idea of nature and principle is ghost(gui-shen) as naturalness of qi in the context of emphasizing the distinction between the temperamental and the mental energy. This is to strengthen the presidential aspect of Heart-Mind for establishing the theoretical possibility of moral practices.