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학위논문 동서

敬思想硏究:心經中心

김수청

부산: 東亞大學校 大學院 1988

49 장; 26 cm

학위논문(석사)-- 東亞大學校 大學院: 哲學科, 1988년 12월

영문초록 : The Purpose of this Study is an inquiry into the thought of mindfulness (敬思想) of Chu Hsi (1130-1200) through the analysis of Sung(宋) Neo-Confucian philosophy. There were two different opinions over governing the united nation of Sung dynasty. The one attached great importance to the re-establishment national institutions and the strong leadership of government, while the other considered the cultivation of moral character of burocrats the most essential to the administration of government. This study intended to investigate the theory on the cultivation of moral character in the Neo-Confucian philosophy of Sung dynasty. As a result, the theory on the cultivation of moral character was the thought of mindfulness. The conservative philosophers who asserted cultivation of morality maintained that ethical morals were the objective laws of Nature (天理) with which everyone was endowed. This can be easily understood by considering the fact that Neo-Confucian uses 'the union of man with heaven' (天人合一) in explaining ultimate circumstances. In this context, Chu Hsi built metaphysical basis of 'the theory of mind and nature. Therefore the metaphysical feature of Chu Hsi philosophy posseses a dual- structure. For It united Ch'i (ether, 氣) philosophy of Chang Tsai (張載) and Li (principle, 理) philosophy of Ch'eng I. Chu Hsi integrated the theoris of moral cultivation of Chang Tsai, Ch'eng Hao, Ch'eng I, etc, and then formed the main structure of his metaphysical theory. He learned the cultivation theory of morality in the state of pre-aroused feelings (未發) from Li T'ung (□□). Later he learned the cultivation theory of morality in the state of aroused feelings (已發) from Chang Shih (張拭), and then he was inclined to it. It is called the old theory on the equilibrium and harmony of mind (中和舊說). But he coulden't cultivate morality through it. On that account, he built the new theory of his own insight (中和新說). This new theory of the equilibrium and harmony is essentials of Chu Hsi philosophy. Every Theory of his philosophy has based on this new theory of the equilibrium and harmony. In the long run, the theory of mind and nature of Chu Hsi can be also explained by 'The new theory of the equilibrium and harmony. The special feature of the theory of the equilibrium and harmony (中和說), which is the essentials of Chu Hsi philosophy, shows dual-structure of mind clearly. The new theory can be summerized as two premises ⓐ The nature is the same as Li (性卽理). ⓑ The mind commands man's nature and feelings (心統性情). In the new theory, Chu Hsi regarded the nature (性) of the state of pre-aroused feelings (未發) as the root of Self(subjectivity). The thought of mindfulness is concerned with the efforts to control huam desires which is our feelings and to preserve the principle of heven which is our nature. This study intends to suggest a correct way to cultivation of the mind. In order to understand the mind clearly, we should divide it into two state. One is the nature (性, the other the feeling (精). The former is the condition before it is aroused, it is called tranquility(靜) : The latter is condition after it is aroused it is called activity(動). Man's mind embraces both activity and tranquility. In general, that which combines the nature and the feelings is the mind. "The human mind (人心) is the mind that has been awakened to desires. "The mind of the great man" (道心) is the original mind which is perfectly endowed with moral principle, and "the mind of the tao" is the mind that has been awakened to moral priniple. This does not mean that there are kinds of mind, but that the human nature is divided two state: One is the essential nature (本然之性), the other the physical nature (氣質之性). Also the mind of the feeling is divided two state. One is the four beginnings (四端), the other the seven feelings (七情). This study shows that the relationshop among the three (mind, nature, feeling) can be understood by the proposition of 'the mind commands man's nature and feeling'. This (心統性情說) can, also, be expressed as 'the theory of mind-substance and function (心體用論). Chu Hsi thought perfect revelation of nature, which is Li (principle, 理 )itself, is the most ideal circumstances. Therefore, he insisted on 'the change of physical quality (氣質變化) to remove physical quality or human passions which interfers the perfect revelation of nature. To recognize and to realize this root, that is, to consolidate the moral subjectivity, he insisted on 'the abiding in mindfulness (居敬) and self-cultlvating (涵養), on the investigation of things and principle (格物窮理). When we have exerted oneself for a long time, finally one morning a complete understanding will open before us. Chu Hsi's theory of spiritual cultivation ultimately aims at the stage of the thorough comprehension of all the multitude of things, external, fine or coarse, (豁然實通) and every exercise of mind will be marked by complete enlightenment. Here we have again the theory of Sudden Enlightenment (全體大用). In sum, the essence of applying one's efforts is nothing other than a matter of not departing from constant mindfulness, for the mind is the master of the entire person and mindfulness is the master of the mind. If one who pursues learning will but thoroughly master what is meant by "focusing on one thing without departing from it," (主一無適) "being properly ordered and controlled, grave and quiet," (整齊嚴肅) and "recollecting the mind (欺心收斂) and making it always awake and alert," (心常惺惺) his practice will be utterly perfect and complete, and entering the condition of sagehood likewise will not be difficult. For the last time, this study examined 'the admonition for mindfulness studio (敬齊箴), 'the admonition on rising early and retirng late' (□興夜寢箴) and 'the admonition for respecting the moral character' (尊德性齊銘). These are the general principles for practicing the mindfulness. In this dissertation, I attempted to show the real aspects of the mindfulness which were the essentials of Chu Hsi's philosophy. I believe that this attempt would be somewhat helpful in cultivating the moral character.

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