한국철학사상사 | 양장본 Hardcover 윤사순 저자(글) 고려대학교출판문화원 · 2022년 12월 30일
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==== 철학이란 일정한 환경에서 인간의 생활을 ‘이성(理性)으로 이끌어가는 사유’를 원리적으로 체계화하는 학문이다. 이성을 주된 도구로 하는 점에서 감성의 표출로 이룬 예술과 분별되고, 무비판적 독단과 신념을 용납하지 않아 신앙을 주조로 한 종교와도 변별된다. 철학 개념을 말하는 이유는 이 책에서 논해야 하는 한국의 ‘전통철학’, 이른바 ‘동양철학’의 성격이 엄격한 의미의 철학 개념과 완전히 일치하지 않기 때문이다. 이 전통철학에서는 한국의 신화, 무속신앙, 단군교, 및 유교ㆍ불교ㆍ도교 등을 고찰하게 되는데, 이것들은 그대로 철학이라 할 수없는 것이다. 이것들을 고찰하는 이유는 한국의 철학과 긴밀히 연관된 데 있다. 한국철학의 토대가 된다든지, 민족 신앙이라든지, 외래 종교 일지라도 전입된 뒤로 한국인의 생활을 이끈 한국화한 신앙으로한국사상의 역할을 하였기 때문이다. 심지어 한국의 유교 불교 도교가 지닌 철학은 ‘한국전통철학의 중핵’을 이루고 있어 결코 논외로 할 수 없다. 하지만 이것들은 엄격한 의미의 철학이라 할 수 없다. 이에는 철학 못지않게 종교의 성격이 들어있음을 고려해야 한다. 그럼에도 이것들의 내용은 지식 못지않게 ‘지혜’로 되었음을 부정할 수 없다. 따라서 이런 부분들은 오직 이성(理性)만으로 담아내기가 벅차다. 사유의 틀(範疇)이 이성보다 좀더 여유롭게 넓은 것이어야 한다. 그러한 사유의 틀은 곧 ‘지성(知性)’이 아닌가 한다. 지성은 철학보다 외연이 넓은 ‘사상(思想)’을 담아내는 것이기도 하다. 이렇듯 저자가 서술하는 이 ‘한국철학사상사’는 과거부터 현재까지 한국인이 직면했던 상황에서 한국인들의 삶을 위하여 이성을 중심으로 한 지성으로 일군 사유물의 내용이라 할 수 있다. 일정한 ‘사상까지 곁들인 한국철학의 흐름’이 바로 여기서 서술하는 한국철학사상사이다.
Ch’oe Han’gi and the philosophy of Ki : the problem of Korean philosophy (2003)
Pek, Unsok
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Abstract
What concerns me here is 'how cognitive changes were made' and 'how such changes affected a cognitive agent and a community of cognitive agents, in perceiving contents.' My thesis is, in this sense, a text-based case study of cognitive changes (to say, the phenomena of Enlightenment). In practice, this focuses on a Korean writer, Ch'oe Han'gi (1803-1877)'s works and their related literature, proceeding an inquiry into his intellectual changes through reading and writing practice of Asian and Western texts mainly of philosophy and sciences. For providing an account of Ch'oe's intellectual practice, I adopt basically the approach of cognitive-historical analysis and social epistemology that is used for my addressing some social and cultural dimensions of human cognition and the problem of communicating 'acquired cognition' (i.e. philosophical and scientific knowledge) among different historical, social and cultural contexts. Sweeping the starting ground with the broom of critical-linguistic analysis, I construe Ch'oe's original stylization of epistemology—his notion of cognition (experience through observation-inference-confirmation)— as an exemplary model for contemporary Korean philosophers who are trying to (re-)create 'Korean-style philosophy,' so as to contribute to philosophical activities in a global scale. Ch'oe's enlightenment was in complex ways formatted in the twilight zone between light from the West and from the East. So that could illuminate some constraints socially, culturally and historically imposed on individual choice in cognition in the West and the East, by mirroring the limitations of the self-confidently preserved substantial beliefs of both parties. Those beliefs had been assumed to be of universal applicability until their respective limitations were revealed when they encountered one another. Concluding my account of Ch'oe's enlightenment, I finally develop the 'verb-first-style epistemology' from Ch'oe's original insights. Therewith, I propose a way of having room for all sorts of selections on each individual's attributes, while reaping the benefits of synthetic practice via accommodating diverse lenses, perspectives from diverse fields in cognition.
여기서 내가 관심을 두는 것은 '인지적 변화가 어떻게 이루어졌는가'와 '그 변화가 인지적 행위자와 인지적 행위자 공동체가 콘텐츠를 인지함에 있어서 어떻게 영향을 미쳤는가'이다. 이런 의미에서 내 논문은 인지 변화(즉, 계몽주의 현상)에 대한 텍스트 기반 사례 연구입니다. 실제로는 한국의 작가 최한기(1803-1877)의 작품과 관련 문헌을 중심으로 철학과 문학을 중심으로 아시아와 서양 문헌의 읽기와 쓰기 실천을 통해 그의 지적 변화를 탐구한다. 과학. 최 신부의 지적 실천에 대한 설명을 제공하기 위해 나는 기본적으로 인간 인식의 사회적, 문화적 측면과 '획득된 인식'(즉, 철학적 및 과학적 지식)을 다양한 역사적, 사회적, 문화적 맥락에서 살펴봅니다.
비판언어학적 분석의 빗자루로 출발지를 휩쓸면서 나는 최 신부의 인식론에 대한 독창적인 양식화, 즉 그의 인식(관찰-추론-확인을 통한 경험) 개념을 다음을 추구하는 현대 한국 철학자들의 모범적인 모델로 해석한다. '한국형 철학'을 재)창조하여 세계적인 철학 활동에 기여한다. 최 신부의 깨달음은 서쪽 빛과 동쪽 빛 사이의 황혼지대에서 복합적으로 형성되었다. 따라서 이는 양 당사자의 자신감있게 보존된 실질적인 신념의 한계를 반영함으로써 서양과 동양의 인지에 있어 개인의 선택에 사회적, 문화적, 역사적으로 부과된 일부 제약을 밝힐 수 있습니다. 이러한 신념은 서로 마주했을 때 각각의 한계가 드러날 때까지 보편적으로 적용 가능한 것으로 간주되었습니다. 최 신부의 깨달음에 대한 나의 설명을 마무리하면서 나는 마침내 최 신부의 독창적인 통찰로부터 '동사 우선형 인식론'을 발전시켰다. 이를 통해 나는 개인의 속성에 대해 다양한 선택의 여지를 가지면서, 인지에 있어서 다양한 렌즈와 관점을 수용함으로써 종합적 실천의 이점을 얻을 수 있는 방법을 제안한다.
Korean Buddhist thinkers refined ideas originally introduced from China into a distinct form. The Three Kingdoms of Korea introduced Buddhism to Japan, from where it was popularized in the West. Today, Korean Buddhism consists mostly of the Seon lineage, which is derivative of the Chan (Zen) Buddhism of China and precursor to Zen Buddhism known in the West through Japan.
One of the most substantial influences in Korean intellectual history was the introduction of Confucian thought as part of the cultural exchange from China. Today the legacy of Confucianism remains a fundamental part of Korean society, shaping the moral system, the way of life, social relations between old and young, and high culture, and even survived the modernization of the legal system.
This dynasty arose out of the military dictatorships and chaos of the preceding era. Transition in this era was from Buddhism to a soldierly approach to Neo-Confucianism. Much work was done, especially on commentaries, and the Chu Hsi school represented indeed the golden age of Korean religious philosophy. Metaphysical research at this time investigated the theological relations between principle (i) and material/vital force (ki), and between as well the four beginnings (sadan), and the seven feelings (ch'ilchong); with the division of the Joseon Confucianists into two leading schools: one on "force" and one on "principles". The philosopher Hwadam ( Suh Kyungduk, 1489–1546 ) moved to integrate i and ki and spoke of Great Harmony (taehwa).
In the Four–Seven Debate with Ki Daesung, Toegye ( Yi Hwang, 1501 – 70 ), while being still dualistic, broke away from Chu Hsi by espousing the reciprocal emanation (hobal) of i and ki: with the Four, ki follows i when i becomes emanant; with the Seven, when ki becomes emanant, i ‘rides’ ki. Though he was critical of Toegye's idea that ki follows i as being dualistic, Yulgok (Yi I, 1536 – 84 ) nevertheless embraced his notion that i ‘rides’ ki: only ki is emanant and i moves its emanation; i and ki are ‘neither two things nor one thing’, as evidenced by ‘wondrous fusion’ (myohap). For Yulgok, original nature (i) and physical nature (ki) coalesce into one human nature. Toegye and Yulgok, whose thoughts culminated in an irenic fusionism, constituted the crowning phase of East Asian neo-Confucianism by exhibiting dialectical dexterity in articulating the concepts of i and ki, left unclarified by the Chinese.
Toegye also developed the neo-Confucianist concept of single-mindedness (kyung), which was a manifestation of his unequivocal humanism, as shown by his total rejection of the Mandate of Heaven (chunmyung), which still had a hold on the Chinese, including Chu Hsi. Toegye's kyung synthesized the primeval Korean sense of supreme-efforts-come-earnest-devotion (chisung) with the Confucianist notion of holding fast to mind (jik-yung); he advocated self-efforts for creating a meaningful life. In particular, his concept of single-mindedness had a lasting influence on the Japanese neo-Confucianists of the Tokugawa period.
Every major Korean neo-Confucianist shared Toegye's preoccupation with single-mindedness, which signalled new stress on praxis in the development of Korean neo-Confucianism: the fusion of the metaphysical and the physical is better brought about through action than speculation, important as theory might be. That was the point of Yulgok's integration of sincerity (sung) with single-mindedness. In this respect Korean neo-Confucianism made a break with the Cheng-Chu school of Chinese neo-Confucianism, which was overly speculative.
Those who were sent to be educated in Japan, returned with limited knowledge of Western philosophy as a whole, although the German educational influence in Japan led to the beginning of interest in German idealists in Korea through indirect knowledge, with the exception of Marx, Hegel, and the dialecticians.
The strong influence of low church Christianity, through missionary schools, led to practical American YMCA-style philosophy entering into Korea from the 1890s onwards. The discussion of Korean Christianity and Korean Christian philosophy is complicated with many divisions, and discussed in articles elsewhere.
South Korea was mostly under the influence of the mixture of German idealism and Neo-confucianism from 1948 to early 1980s, when South Korea was ruled by authoritarian regime. After democratization in the late 1980s, philosophy in South Korea was divided by many Western schools. Marxism, Analytic philosophy, Post-Structuralism, Liberalism and Libertarianism has had great impacts on South Korean academia and society from the late 1980s onwards.
Greek philosophy and Medieval philosophy gain interests from academic philosophers and Christians. They have been studied in theological colleges and universities. As Korean Christian philosophy, Minjung theology could be mentioned, but it is not a mainstream theology in South Korean Christianity.
