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朴鍾鴻 서울대학교 1959 서울대학교 論文集 Vol.8 No.-
1. E. Husserl regarded negation as an experience-a transfiguration of consciousness caused by the collision between anticipative intention and intuition, while B. Russell saw it as an experience of difference and rejection coming out of the clash of idea with sensation. But two things must be established before any difference and rejection occur. And might not such an establishment be an affirmation? And when this establishment is affirmed, is negation possible whether in the sense of transfiguration of consciousness, or of difference and rejection? Hence the relation between affirmation and negation comes into question. On this point, the precedence of affirmation was claimed by H.Bergson, Ch.Sigwart, B.Bauch, B.Russell; while the two were given the same rank by H.Rickert, F.Brentano, A.Phaender. E.Schroeder suggested that the negatives come under the predicate, and Th.Lipps said that affirmative and negative judgements embraced each other. Dismissing the controversial problem of this relation, the writer has traced the matter to its origin and has seen that negation as well as affirmation is a form of answer to a question, which point had already attracted the attention of F. Bradley, H. Maier and B. Russell. J.P.Sartre, going beyond verbal question, regarded question as a demand for manifestation of existence from a being. What determines a Yes or a No in answer to a question? In this regard the writer tries epistemological approaches to the problem of what it is that determines the choice between affirmation and negation. 2. F.Brentano and B.Russell found the ground for an answer to a question in belief. The criterion of belief or disbelief must be sought further afield and we come to J.Bergmann. W.Windelband and H.Rickert who found in value the criterion of negation, and to B.Russell and A.Reinach who found it in fact. B.Bolzano was concerned with idea itself rather than the criterion, and G.Frege with thought itself. The quest of objective criteria has subsequently called in question a negation in thought itself which is independent of subjectivity. This consideration of negation itself in an objective world reaches its climax in formal logic. 3. We come to formal-logical definition of negation by W.V.Quine, which was later revised by A.J.Ayer, who in his own way defined the negative statement. His definition has made it clear that negative statement is complemental to and less specialized than affirmative statement. But only empirical beings are concerned with here, leaving unsolved the negation of being itself. Here lie the limits of epistemological or formal-logical approach to the problem of negation. 4. An ontological approach is proposed as necessary in this respect. To confirm the possibility of an ontological approach, the writer has considered the methodological meaning of negation. Because of the diversity in meanings only the negative methodological meanings of negation had been accepted. Nevertheless N.Hartmann inquired its positive methodological meaning. In the Orient Confucianism, Taoism and Buddhism in particular have emphasized the positive methodological interpretation of negation, and that, as the only method of approach. 5. K.Jaspers, regarding the methological negation as the result of human reasoning, asserted that being itself could be mainfested by it. J.P. Sartre concerned himself with cognition of objects with respect to negation as mainfested in self-nullification of existential man. 6. Negation as the result of human reasoning or as the self-nullification of existential man, however, is human negation. And so its ontological foundation has yet to be inquired to the last analysis. At this point M.Heidegger presented Nothingness. Heidegger, having for long inquired into not-being and its relation with being, has come to 'the strife of being itself' as the ontological foundation of negation. But is this really the final foundation? Where does 'the strife' come from? Strife presupposes mutual denial. Being has negativity. Here comes F.Hegel who regarded entity as the subject in order to envisage it in its vital negativity. But the term subject is not pertinent to the beginning stage of realization of negativity because it certainly connotes self-consciousness and therefore presupposes the introspection by negativity. 7. This negativity as the final ontological basis of negation might better be called reality(Wirklichkeit). Reality is the dynamic process of evolution: it has negativity. In this negativity, in the course of this development of reality, the entity and the subject come to the front. This negativity is historical and the reality is the historical reality. Thus the negativity is nothing but the historical realty. Thus it might be said that any affirmation is based on negation as a development of the negativity. Negation cannot be explained as an experience of difference, collision and reject, wich occur only to the basis of negation which is the manifestation of the historical reality. All questions are only given by the negativity itself which quickens its own self-consciousness. It is because the reality itself is negativity that it can be based on belief. Neither value nor fact can be statitionary since it is intrinsically negative. But wouldn't we become too negative and pessimistic when we regard the historical reality as negativity? Is this not another form of Nihilism? If man is always put a passive position, what would become of human dignity? Can't man participate in the historical reality by being aware of the negativity of the historical reality? Negativity is the nature of Heaven(天), the Will of Heaven in the Orient. When we are aware of this negativity, we come to understand the Heaven gifted nature, the Will of Heaven. If we live in accordance with negativity, we are able to live up to Heaven-given nature, the Will of Heaven. The way of all flesh never turns aside from the Way of Heaven, and it lies in helping cultivate the world. It is the creative activity of human beings. Man can create culture only by comprehending the negativity which is Heaven Will and by doing his share in carrying it out. Only in this way can man realize human dignity. Dismissing all man-made and becoming one with nature has been the ideal of Taoism in the East. Going beyond the conscious denial of self it even demands us to forget self. It rejects intellectualism and any positive attitudes of man. Here humanity is not by itself the real nature of Heaven. All social institutions are neglected as manmade and even self-conquest is considered to be a mere egoistic attachment. But might such view of man be acceptable? Cheondoism (the religion of the Heavenly Way 天道敎) of Korea has identified man with Heaven. To serve man as you serve Heaven is its teaching. If man can never possibly be raised to the state of God-Heaven, how could there be such teaching? And how could they even be expected to be realized? Human nature and Heavenly Will are one the negativity. Full realization of the potentiality of human nature means the fulfilment of the Will of Heaven, both being aspects of self-development of the negativity. Being one with Heaven man can cultivate everything in the world, because he shares the negativity with Heven. Alternation of Ying(陰) abd Yang(陽) as the manifestatioin of the negativity is the Will of Heaven, to accomplish which does not go against human nature, which is part of the great nature. To keep on creating by giving fullest play to this nature is the basis of our morality. To become one with nature does not mean forgetting one's self in a stupid escapist ecstasy, but conscious participation in creative activity. Man must always be active and positive. Because he is one with Heaven he is able to give full play to the ever-creating nature of man. Man can accomplish his function only by conscious understanding of the negativity and by creative participation in it. As along as he is conscious of this negativity, "he is ahead of Heaven and Heaven will never fail him"(先天而天弗違).
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