http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : 르엉미번 ( Luong My Van ) (검색결과 2 건)
- 무료
- 기관 내 무료
- 유료
-
정치는 무위(無爲)인가 유위(有爲)인가? - 정약용과 레뀌돈의 관점 비교 -
르엉미번 ( Luong My Van ) 충남대학교 유학연구소 2019 유학연구 Vol.47 No.-
In this paper the author considers some main contents of Jeong Yak Yong and Le Quy Don’s thought on non-action politics (無爲政治). Non-action (or active (有爲) in contrary) politics is a topic closely connected to other key topics of Confucian political philosophy such as rule-of-morality (德治), self-cultivation (修身), cultural transformation (敎化), the way of King (王道) etc. Right from the beginning of Confucianism, Confucius confirmed that Emperor Shun’s ideal politics was the non-action politics, therefore in the history of Confucian political philosophy, Confucian scholars did not consider that confirmation, they only discussed about what non-action politics was. However to that question, there were many different answers. From Zhu Xi downward, almost all Neo-Confucian scholars agreed that non-action politics was governing relying on the morality, in that situation the politician’s self-cultivation could not be seen, hence it was called ‘non-action’. And when that cultivation reached the extreme point, then the cultural transformation of people could automatically occur without intervention of other treasures or methods. However, although they emphasized the aspect of the king’s self-cultivation and the rule-of-morality, the meaning of ‘do nothing’ in the ‘non-action politics’ cannot be perfectly rejected and it caused several evils in the real political life. In that situation, Jeong Yak Yong considered and criticized directly the thought of Neo-Confucianism and Zhu Xi on ‘non-action politics’. He thought that ‘non-action’ was nothing but the heretical thought of the Mysterious learning (玄學) and the Pure discussion (淸談), not the genuine thought of Confucian sages. The ‘non-action’ that Confucius said was only the emphasis on the necessity of the engagement of talents in governing the country. The true politics must be active, meaning the unceasing activities of the politicians. In another respect, Le Quy Don - the Vietnamese Neo-Confucian scholar - although admitted that non-action politics was the ideal politics, as the orthodox Confucianism, but his interpretation of ‘non-action politics’ was similar to Jeong Yak Yong’s ‘active politics’, that is to say Le Quy Don affirmed the positive activities of the politicians and their influence to the real political life. Therefore it can be said that ‘non-action’ in Le Quy Don’s thought seems only a state that the ideal politics can reach to, not some method to control the politics. Considering two scholars’ thought on ‘non-action politics’, we can see similarities of them, regardless of the fact that they were from different schools of Confucianism and different countries. And those similarities can be seen as the distinguishing and progressive features of their thoughts.
-
18세기 베트남과 한국의 유학(儒學) 유입과 전개과정 비교연구
르엉미번 ( Luong My Van ) 한국동서철학회 2015 동서철학연구 Vol.75 No.-
In the first half of this paper, the author considers the introduction of Confucianism into Vietnam and Korea and the characteristics of two countries` Confucian intellectual life in the 18th century. Confucianism entered Vietnam around the Christian era, and after the independence from China (in the 10th century), Confucianism became orthodox ideology in the field of state management. From 14th century, Confucianism got the highest status in the whole intellectual life as well as the national culture in general. The 18th century could be regarded as the peak of Vietnamese Confucianism, with a flourish of new theoretical trends, many great thinkers and valuable works. In Korea, Confucianism was introduced in Three-country era, up to the 14th century, means in Joseon Dynasty, Confucianism - or rather New-Confucianism - has gained the controlling status in Joseon`s culture and intellectual life. In the 18th century, Korean Confucianism could be characterized by the theoretical arguments between New-Confucian scholars, the formation as a distinguishing school of Silhak (實學), and the establishment of Korean Yangming Study. Thus it can be said that Korean Confucianism in the 18th century became diversified and opened a new turning-point to the development of Confucianism. In the second half of the paper, the author attempts to make some remarks on the similarities and differences between Vietnamese and Korean Confucianism in the 18th century. One of the differences the most outstanding between these two, according to the author, is that Korean Confucianism is more radical and solid, while Vietnamese Confucianism is more flexible. This different point would produce many outcomes and make the two countries`` Confucianism, although originating from the same source, have surprisingly different looks.
KCI
KISS연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
