21세기 지구촌 사회의 이념적 지향 - 대립과 충돌을 넘어서 조화와 상생으로 -

송재국 대동철학회 2003 大同哲學 Vol.21 No.-

현대 인류 사회의 성격을 우리는 두 가지 측면에서 이해할 수 있다. 첫째는 20세기를 마감하고 21세기로 전환되는 과정에서 겪게 되는 시대적 위기감과 이념적 혼란상이며, 둘째는 상이한 문화적 전통을 간직하고 있는 다양한 민족적 주체들이 정보와 정서를 공유할 수밖에 없는 삶의 열린 공간적 일체감이다. 19세기에 시작된 산업사회의 물량적 성과는 교통과 통신의 급속한 발전으로 이어져 시간과 공간의 제 조건이 축소됨으로서 이른바 하나의 지구촌이 형성되었고, 이는 문명적 혜택의 공유만이 아닌 공포와 위협의 공유 또한 동시에 수반하게 되었다. 특히 20세기의 냉전시대를 지나면서 인류는 참혹한 전쟁을 계속적으로 체험하였는데, 이는 종교적 배타성과 과학적 편의성이 가져다 준 대립과 충돌의 결과였다. 이제 인류는 미래적 삶을 안전하게 보장하기 위해서 과거적 이념의 한계를 극복하고 새로운 이념적 대안을 마련해야 할 전 지구적 요청에 응답해야 할 때이다. 서구 문명이 주도해 온 기존의 이념에는 인간을 배제하고 신성이나 물성의 어느 한편 만을 배타적으로 추구함으로써 ‘신을 찬미하기 위해 신의 이름으로 인간을 처단하는’ 모순된 사태를 지속해 왔다. 이에 반하여 동양적 세계관과 가치체계는 신과 만물이 인격성 안에서 하나로 통일되는 조화적 이념을 제시하고 있다. 특히 동양 사상의 철학적 지평이 되고 있는 에서는 세계관과 이념을 제시함으로써 인간과 만물이 상호 생명적 교감을 추구하는 상생의 원리를 추구하고 있다. 이는 갈등과 대립의 모순적 상황을 극복할 수 있는 미래적 대안으로서 인류 사회 공동의 이념적 지향처가 되고 있다. 전환기의 전 지구적 위기에 처한 오늘의 지구촌 사회가 동양적 관점과 가치관에 주목해야 하는 이유도 여기에 있다 할 것이다. The characteristics of the human world can be seen in the two prospectives. Experiencing the current crisis of the world and the confusion of ideology in the process of turning from 20th to 21st century is the first of the two. The second is the open area, where all the different cultures of various peoples are hold in common. The success of industrial revolution has brought us the fast development of transportation and communication since 19th century. It has reduced time to travel the same length of area. It gave us not only the cultural benefit but also the fear of cultural intimidation. Especially, passing through the cold war age in the 20th century, human has been experiencing it continuously, which was the result of the confrontations and conflicts from the religious exclusiveness and the science convenience. Now it is time to overcome the limit of the past ideology and to look for the new one to keep our future in peace. Western ideology has insisted on going against human but towards god. Even humans were sacrificed for god contradictiously. On the other hand, eastern ideology emphasized the harmony of human and god. Particularly in the change of philosophy, which is being the philosophy of the eastern aspect, trigerminal world view point, including sky, ground, and human, is shown the principle of raising each other between human and other creatures. It is the alternative plan to overcome the conflicts and opponents which has discussed above. Today, the global village, which is placed in the pan-crisis of transfer, needs to concentrate on the eastern aspects.

易學에 있어서의 神의 意味

宋在國 청주대학교 인문과학연구소 1995 人文科學論集 Vol.15 No.-

儒學의 宗敎性

宋在國 한국종교사학회 2000 韓國宗敎史硏究 Vol.8 No.-

人性敎育을 위한 「四德」개념의 철학적 이해

송재국 청주대학교 학술연구소 2005 淸大學術論集 Vol.3 No.S

There is no argument for the importance and necessity of education in Human Nature in modem society. But even the educators who teach the value and meaning of the Human Nature have not thoroughly acquired the universal import of it in our actual circumstances. For that reason, I have arranged the principles and meanings for a life of character with the Confucian ideology which suggests Heaven-course basis of the Human nature. In the Confucianism, the Human Nature in itself is appreciated the essence of human in the roots of absolute heavenly principles for existences, not the thing artificially made for the situational needs in a social phenomenon, and the concrete contents fall into divisions of four virtues-the Benevolence, Propriety, Righteousness, and Knowledge. The Benevolence, which is the primary principle in the Human Nature, is the foundation on character interpretations, and the Propriety is the orders and laws of personality explanations represented in the passage where the nature of the Benevolence is materialized in the real world. Also, the Righteousness is the virtue stipulates that human's managing the matters' world accords with reasons, which is a practical base of the Knowledge in four virtues, and the Knowledge is the basis of a personal life as it is the roots of the cause and recognition that we could discuss the deity's stage, the ultimate principle, which the human being seeks. The four virtues' understanding of the Human Nature mentioned above will be the base of the personal education which in these unethical and immoral days could yield to remedy it.

最近 우리나라의 國際收支 動向分析

宋在國 西江大學校 經商大學 1977 經商評論 Vol.- No.4

基督敎 人間觀에 대한 東洋的 解釋

송재국 청주대학교 인문과학연구소 2015 人文科學論集 Vol.51 No.-

With the transcendence of spatio-temporal limitations and conditions as well as the development of the information technology industry, the21stcentury global society is forming a‘global community’ that lives the so-called integrated life of Eastern and Western culture. With this advent, the traditional view of the world and view of man that were distinguished by the cultural environment and characteristics of the East and West are no longer able to insist its unique identity, and are demanding for an integrative and harmonic new civilized perspective and understanding at a district level. This has become a background of seeking for peace offering and generous reason for interaction between two different cultures. Moreover, the convergent investigation of humans in trying to orderly interpret among the overlapping interchange of various ideology and system is the most primitive mental activity of humans and has ultimately extended to the religious realm, which may be regarded as a pursuit of belief. This has formed signs of changes in belief systems or opinions between religions, which were simply not understood or approved by the 20thcentury, and furthermore, the consensus of mutual understanding is further expanding. This is a reasonable and natural phenomenon, looking at a perspective of the new and rising flow of the human history of civilization that faced the 21stcentury, Above all, the most important implication of change we have to pay particular attention to is the fact that the differences between religious view of the world, which has most powerfully ruled East and Western cultural characteristics and aspects of life, and religious view of man are narrowing the gap of mutual understanding in a universal perspective. An intellectual effort in widening the gap of mutual understanding in a religious perspective is urgently needed, considering the fact that one cannot be guaranteed with religious values and usefulness with the previously existing, closed and isolated perspective anymore in the future society of humankind that indeed has to premise a civilized integration of the global society. The religion that is extensive and universal in both history and real life of the West, and has exerted the greatest influence is Christianity. Christianity is still asserting the greatest authority in the global community of the 21stcentury. Thus, a new interpretation and analysis of the Christian doctrines and opinions on human being with a traditional and general reason and perspective of the East that is distinguished from the West without repeating by settling on the previous categories can be an academic work that corresponds to the circumstances. This is given the fact that such studies widen the prospect of Christian existence that is fatefully shared in today’s Eastern and Western global community, and play a role in strengthening religious basics by such forms as being used in the integrated life of future society. In particular, this paper discusses the central topics in relation to existing problems of human beings by awakening the fundamental reason for isolated humanity and depersonalization, which human beings are bringing upon oneself in the modern civilized society and aims to provide a valuable chance in reflecting upon religion that can build a foundation of understanding a true human being.

儒家 王道 政治思想의 論理的 構造

송재국 청주대학교 인문과학연구소 2014 人文科學論集 Vol.48 No.-

The reason why Confucius the creator of Confucianism i s referred to as 'realist philosopher' is that his ideological interest is in "designing and pursuing a utopia that beautif ully harmonizes life of the people (daily life) with all thing s in the universe through righteous order of humane (mora l) life". Such "human management and global practice of idea" by Confucius can be categorized by today's academic concept as "discussion about political ideology". The political ideology of Confucius presumes the human character of "good-benevolence-direct-virtue" based on th e order of heaven as a universal principle of existence. M encius who succeeded the philosophical idea of Confucius summarizes and explains the method and idea of existence as "principle of royal politics". In the existing academia, discussion about goodness and four virtues that become the basis of Confucian political id eology and the concept of utopia and royal way as politica l objective and idea has been accumulated in many ways. However, general explanation from 3-dimensional perspecti ve about what logical structure is used to advocate each p hilosophical idea and political rhetorics was insufficient. This points out the fact that the principle of royal politic s was not consistently summarized from "functional perspe ctive", the macroscopic logical structure of Confucian ideol ogy. The author believes that one of the important reason s for this failure is that the conceptual definition of people in "Baixing Riyong Erbuzhi" was "not faithfully understood and regulated from heavenly perspective". About the philosophical basis of such judgment, the auth or sees that "the original status of people proposed in Con fucianism has 'ontologically different meaning from the defi nition of modern society as citizens and general public, wh ich are the subjects and objects of actual politics'". Accordingly, this paper defines the essence of "people", the starting point and ultimate achievement of Confucian p olitics, from heavenly perspective rather than the perspecti ve of human society. Furthermore, this paper attempts to r eorganize the Confucian reasoning and method within a co nsistent logical structure to embody the universal meaning of life for people. For this, heavenly way - goodness - four virtues in the principle of existence (main topic) in royal politics will be placed in a logical structure with a principle of practice to explain the Doctrine of the Mean represented by benevole nce - ethics. In addition, "logical structure of mean - right eousness - harmony" that represents the achievement and stage for unification of body-function (embracing the utopi a of great harmony inn union) will be deduced. Such Oriental reasoning of royal politics indicates the fu ndamental limits and defects in the political idea of the En lightenment confronted by the 21st century and is expecte d to present a meaningful academic accomplishment that s uggests a new political thinking to overcome existing limit s and defects.

백혈구 감소증을 특징으로 하는 돼지 전염성 질병의 육안적 병변

송재국,이현범,이근우,Song Jae-Kuk,Lee Hyun-Beom,Lee Keun-Woo 대한수의사회 1993 대한수의사회지 Vol.29 No.2

우리나라 양돈장에 전염성으로 발생하고 있는 돼지 질병 중 현저한 백혈구 감소증을 동반하는 질병을 진단하기 위한 일조로서 10,000/cmm이하의 백혈구 감소증을 나타낸 9개 양돈장의 27두의 병돈을 대상으로 하여 부검 및 백혈구 분별계산을 실시하였다. 또한 $2{\~}3$개월령의 건강한 자돈 12두에 대하여 백혈구 계산을 실시하였다. 실험성적을 요약하면 아래와 같았다. 1) $2{\~}3$개월령의 건강한 자돈의 백혈구 계산치는 총백혈구수 : $11,800{\~}19,950$(평균 17,042)/cmm, 호중구수 : $29{\~}46$(평균 34.6)${\%}$, 임파구수 : $46{\~}65$(평균 58.1)${\%}$, 호산구수 : $0{\~}6$(평균 2.4)${\%}$, 단구수 : $1{\~}9$(평균 4.9)${\%}$이었다. 2) 백혈구 감소증을 나타낸 병돈 27예의 병변과 그 출현빈도는 신장의 출혈 : 26/27($96.3{\%}$), 임파선 출혈 : 27/27($100{\%}$), 방광의 출혈 : 10/27($37.0{\%}$), 피부의충 출혈 : 17/27($63.0{\%}$), 비장의 출혈성 경색 : 9/27($33.3{\%}$), 맹장의 버튼상 궤양 : 2/27($7.4{\%}$)이었다. As an aid to diagnose the pig disease with marked leukopenia in Korea, 27 leukopenic(below/10,000/cmm)piggeries were autopsied. In addition, differential leukocyte counts for the leukopenic pigs and 12 healthy pigs were undertake. The results obtained are

周易 乾ㆍ坤卦의 철학적 함의 : the philosophically included significance of the Chien and Kun Symbols

송재국 청주대학교 인문과학연구소 2005 人文科學論集 Vol.30 No.-

The I Ching, which is the scriptures based on philosophical foundation should be first debated for understanding the ideal roots of the Orient. Also, the I Ching illustrates the route of changes from the logical structures of the brightness and darkness of which the meaning through the bright and darkness is accepted as the Chien and Kun Symbols. Therefore, it is a correct method and a royal road to comprehend the general thoughts of the Orient to arrange the philosophical significance which is described in the Chien and Kun Symbols. However, the prior study results about the theory of the brightness and darkness had mostly remained in 'what we called the epistemological dimension to admit equally various phenomenal truths'. But the primary significance indicated in the I Ching is concentrated in 'what is called the ontological dimension that the brightness and the darkness meet together beautifully and create all nature'. Accordingly, this thesis is about to analyze and arrange the essential meaning of the route of changes included in the brightness and darkness of the I Ching in the point of the Chien and Kun Symbols. With that reason, we can appreciate "the harmonious world view" on the authority suggested in the I Ching and complete the way to philosophically explain "the creational concept of Universe" pursuing in the 21th worldwide society.

檀君神話의 三才的 理解

宋在國 청주대학교 인문과학연구소 2004 人文科學論集 Vol.29 No.-

In 21 century, opening global era, given the subject to Korean is 'Understanding Koreans' themselves'. If they don't establish their spiritual identity that they will die from wave of world situation exposed infinity competition. 'Understanding Koreans' themselves' is reasonable starting from understanding of legend which was haven Koreans' origin spiritual world. Because the legend have Korean's spiritual genetic factor. This paper elicit Korean-type peculiarity of spiritual world to examine "The legend of Tan-kun" haven Korean's spiritual protoplasm. To look around Korean spiritual special quality was referred "The legend of Tan-kun" haven oriental philosophy universal point of view samjae, the sky, people and the land, mind of sky and material support intend to symbolize Dan-kun. That will contribute to future to face on 'region and science antialien trouble