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金得晩 慶北大學校 1991 論文集 Vol.51 No.-
The purpose of this theis is investigate the problem of perception with special emphasis on the relationship of Chuang-tzu's inner perception which I think is the crucial point in the history of Chinese Philosophy. The method of approach to Wisdom which he suggested can be examined in two ways. One is "Hsinchai"(心霽) which he mentioned in "Jenchienshih"(人間世), and the other is "Tsowang"(坐忘) alluded in "Tatsungshih"(大宗師). The former illustrated the special function of "Hsinchai" which regarded "Void"(虛) of its culmination, and the latter explained the national self, which comtemplates all of the thing themselves, understands "discrination" through "indiscrimination". In the relative and absolute state, the absolute-subjective state which occupies the highest position in "Tsowang" and "Hsinchai" can be reached inevitably by surpassing the relative stage as "positive and negative, " "gain and loss, " "life and death," "noble and humble, and relative correspondence is necessarily derived from seperation from and comparison with the outward thing and matter and definition of the "positive and negative," "life and death," etc. Therefore the method of Wisdom which overcomes the relative is going to acquire the knowledge of discrimination of "positive and negative" and then, how to establish this knowledge of discrimination depends upon the naming of them. Chuang-tzu thought that if we reject all discrimination stemming from empirical knowledge, we can easily overcome the relative. Then there arises the problem, how we can reject all the discrimination stemming from the knowledge. And in order to solve to solve to problem, he suggests the concept of so called "Wang"(忘). If we could forget all the discrmination stemming from empirical knowledge we can reach, the absolute state. If we desire to approach the Wisdom of "Tsowang," it is necessary that we should posses the serenty of mind, "Hsinchai". He said "when you speak, do it without story and when you tell a story, speak without words. This paradox shows that the state of his philosophy is that of absoutely serene Saint and Taoist.
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金得晩 慶北大學校 東洋文化硏究所 1981 東洋文化硏究 Vol.8 No.-
The transcendental and essential spirit in the Chuang-tzu˘'s philosophy is, in recognition, to become extinct the limitation in the relation world and, methodologically, to define the absolute and subjection thought as the ultimate form. The method of approach to Wisdom which he suggested can be examined by two aspects. One is "Hsinchai(心齋) which he mentioned in "Je^nchienshih"(人間世), and the other is "Tsowang"(坐忘) alluded in "Tatsungshih (大宗師). The former illustrated the special function of "Hsinchai" which regarded "Void"(虛)of its culmination, and the latter explained the natural self, which comtemplates all of the thing themselves, understands "discrimination" through "indiscrimination". In the relatine and absolute state, the absolute-subjective state which occupies the highest position in "Tsowang" and "Hsinchai" can be reached inevitably by surpassing the relative stage as "positive and negative", "gain and loss", "life and death", "noble and humble", and relative correspondence is necessarily derived from seperation from and comparison with the outward thing and matter and definition of the "positive and negative", "life and death", etc. Therefore the method of Wisdom which overcomes the relative is going to acquire the knowledge of discrimination of "positive and negative", and then, how to establish this knowledg of discrimination depends upon the naming of them. Chuang-tzuˇ thought that if we reject all discrimination stemming from empirical knowledge, we can easily overcome the relative. Then there arises the problem, how we can reject all the discrimination stemming from the knowledge. And in order to solve this, suggests he the concept of so called "Wang"(忘). If we could forget all the discrimination stemming of empirical knowledge we can reach the absolute state. If we disire to approach to the Wisdom of "Tsowang" it is necessary that we should possess the calm of mind, "Hsinchai". He said "when speak, do it without story, and when tell a Story; without speaking". This paradox shows that the state of his philosophy is that of absolutely serene Saint and Taoist.
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김득만 영남철학회 1993 哲學論叢 Vol.9 No.-
필자는 현대인의 자폐된 마음을 활짝 열어 자기의 생명을 보다 넓은 세계에로 해방시키는 데 필요한 '공', '여실관', 의 지혜의 분석을 고구해야할 문제로 남겨두고 결론을 맺은 일이 있다. 본 논문은 이러한 작업에 대한 원초적 시도로서 <불가반야일어탐미>를 논제로 삼았다. 불타의 정법은 자각과 각타, 지혜개념의 차이와 공능, 공의 지혜와 공능을 포괄한다. 일단 자각이 있다고 가정하면 실제로는 중생을 깨우치게 하는 각타가 필연적으로 있게 된다. 전자는 후자가 성립될 수 있는 필요조건이라 말한다면 후자는 전자의 충분조건이 될 수 있다. 양자는 불가분의 관계 속에서 상호의존하고 서로 인연이 되면서 하나의 조화를 이루는 것이 불법의 특징이다.
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