중국 근대 “格致學”의 變遷과 中西 格致學 비교

한성구 한국철학사연구회 2006 한국 철학논집 Vol.0 No.18

A Study on the Transformation of "Gezhixue"(格致學) in the Modern China/ Han Sung-gu

격리의 시대, 通함의 철학―담사동(譚嗣同) 『인학(仁學)』을 다시 보다―

한성구 단국대학교 일본연구소 2022 일본학연구 Vol.65 No.-

The uncontrollable spread and prevalence of the Covid-19 epidemic is shaking the world. Covid-19 is primarily a natural disease, but the Pandemic situation it brings has created a serious social disease. Hatred, divided sides, and selfishness toward others are taking advantage of the atmosphere of “miscommunication(不通)”. In this situation, we will have to think of two dimensions of countermeasures. One is the response to natural diseases. In this regard, it is to look at humans from the perspective of diseases, such as understanding infectious diseases objectively and scientifically, taking care of their own hygiene and keeping physical distance. The other is a response to social diseases. Remove the mind of jealousy, criticism and prejudice and restore relationships between people. In order to cure social diseases and restore relations between people, this paper examined the ideas of Tan sitong(譚嗣同), which emphasized the philosophy of “Communication(通)” among modern Chinese thinkers. Tan sitong lived in an era of disconnection, blockage, and closure. Tan sitong wanted to achieve an “equal(平等)” society by blocking people and breaking down all kinds of things that had been restrained. He reasoned this situation humanistically and emphasized the principle of “Communication” in finding ways to overcome it. To work is to break down a wrong relationship on the one hand, and to build a new one on the other. Tan sitong’s philosophy of “Communication” is not only the core of his new “Thought of Benevolence(仁學)” system, but also an important means for real society to ultimately move toward “Great Unity(大同)”, an ideal society.

嚴復的科學思想與會通觀

한성구 성균관대학교 유교문화연구소 2018 儒敎文化硏究(中文版) Vol.0 No.29

Yan Fu is a famous enlightenment thinker of modern China. Being ahead of his time, Yan studied Western science to find the truth. He emphasized science and advocated the development of scientific thought. At the same time, he had a unique view on the relationship between science and philosophy. His thought came mainly from the West, but he also possessed a deep understanding of Chinese traditional ideas. In the crisis of the destruction of the nation, Yan Fu emphasized the self-consciousness. However, some of the traditional Chinese ideas were closely associated with the collective consciousness of the Chinese people. He held that if these ideas are not changed the future of the Chinese people would be bleak. Therefore, he suggested that Chinese ideology and culture should be liberated from the bondage of traditional metaphysics. He also urged that Chinese people should modernize their traditional thought and respond to social demands by using scientific method and experiential knowledge. Yan Fu is the first Chinese to accept science as a value system. He translated Thomas Henry Huxley’s Evolution and Ethics (Tianyan lun 天演論) and promoted the theory of social evolution (shehui jinhua lun 社會進化論). Through this work, he provided the theoretical basis for the emergence of “scientism.” He promoted mutual understanding of scientific knowledge and the knowledge of other disciplines, and pursued compatibility of the “comprehensible” (siyi 思議) and the “incomprehensible” (buke siyi 不可思議). Although his thought contained an element of agnosticism (bukezhi lun 不可知論), he exerted a great influence on the birth of Chinese Scientism in the late Qing dynasty. Yan Fu is a famous enlightenment thinker of modern China. Being ahead of his time, Yan studied Western science to find the truth. He emphasized science and advocated the development of scientific thought. At the same time, he had a unique view on the relationship between science and philosophy. His thought came mainly from the West, but he also possessed a deep understanding of Chinese traditional ideas. In the crisis of the destruction of the nation, Yan Fu emphasized the self-consciousness. However, some of the traditional Chinese ideas were closely associated with the collective consciousness of the Chinese people. He held that if these ideas are not changed the future of the Chinese people would be bleak. Therefore, he suggested that Chinese ideology and culture should be liberated from the bondage of traditional metaphysics. He also urged that Chinese people should modernize their traditional thought and respond to social demands by using scientific method and experiential knowledge. 嚴復是近代中國著名的啟蒙思想家,是向西方尋找真理的先進人物之一。他 曾提出重視科學、發展科學的思想,同時,他對科學與哲學的關係有著獨特的見 解。他的思想淵源主要來自西方,但同時他對中國傳統思想有一定的了解。 嚴復認爲面對民族存亡之危機,人的自覺是最重要的,但中國傳統思想中的一 些觀念始終困擾著人們的整個思想和意識,如果不改變這種觀念,就不能營救中華 民族和國家的未來。所以他首先要把中國的思想與文化從傳統形而上學與玄學的束 縛中盡快解放出來,並且運用科學方法和經驗知識,一方面進行中國傳統思想近代 化,另一方面服膺於社會現實的要求。 嚴復向傳統“天道”觀念進行新的解釋。他通過傳統天道觀念的重釋,建造以西 方科學爲基礎的本體論思想,而且以理性原則會通科學和其它領域之知識。他的“天” 是“自然而然”的天,但他所謂“自然而然”的含義是模糊的、多重的。所以他設定兩種 天道、人道關係。他一方面根據“天演之道”,主張“任天爲治”,這樣天道和人道是貫 通的。但另一方面,他主張“以人持天”,這樣,天道和人道是對立的。任天爲治,是要 肯定進化法則的普遍性,以此提醒中國人直視民族危機;而以人持天則要強調人治 之功,是要肯定人類道德的重要性,以此給中國以救亡和民族復興的希望。 嚴復是最早將科學作爲一種價值體系來接受的中國人。他翻譯赫胥黎《天演 論》和宣揚社會達爾文主義,從內容上爲科學主義的産生奠定了重要基礎。嚴復展 示了自己整個思想的一個中心宗旨,即以理性原則會通科學和其它領域之知識,亦 即將“思議”與“不可思議”會通爲一。他的思想雖然包含著經驗主義的不可知論的傾 向,但他在晚清對中國科學主義産生的推動力則是不容忽視的,而且還久遠地發生 著影響。

우쯔후이(吳稚暉) 사상의 생태주의적 의의

한성구,지준호 한국중국문화학회 2023 中國學論叢 Vol.- No.80

우쯔후이는 중국 근대의 과학주의자이다. 그는 전통 철학의 인간중심주의를 비판하고 인류 사회가 발전하는 데 있어 과학의 중요성을 강조했다. 그는 정신을 물질의 부산물로 보는 물질적 자연관을 주장하고 생명의 의미를 생물과 무기물을 모두 포함하는 것으로 폭넓게 해석함으로써 인간과 인간 이외의 존재들 사이의 내재적 가치의 차이가 없다고 보았다. 또한 자연을 유용과 무용의 잣대로 판단하는 것을 넘어서 과학의 발전을 통해 어떤 존재도 희생시키지 않고 모두를 이롭게 할 수 있다고 주장하였다. 비록 인간을 기계와 다를 바 없다고 보는 기계론적 주장도 있지만, 동양 전통 사상이 과학과의 접목을 통해 현대적 생태주의로 발전하는 데 중요한 시사점을 던져준다. Wu Zhihui is a modern Chinese scientist. He criticized the anthropocentricity of traditional philosophy and emphasized the importance of science in the development of human society. He argued for a material view of nature that sees the mind as a byproduct of matter and broadly interpreted the meaning of life as including both living things and minerals, so there was no difference in intrinsic values between humans and non-human beings. It was also argued that beyond judging nature as a standard of usefulness and dance, it could benefit everyone without sacrificing any existence through the development of science. Although there is a mechanical argument that humans are no different from machines, it gives important implications for the development of traditional Eastern ideas into modern ecology through integration with science.

특집(기술로드맵)을 기획하면서

한성구 한국공학교육학회 2009 Ingenium(人材니움) Vol.16 No.2

1930년대 한국 언론의 중국 영화 인식

한성구 한국영상문화학회 2010 영상문화 Vol.0 No.16

그림으로 보는 내과의사

한성구 대한내과학회 2021 대한내과학회 추계학술대회 Vol.2021 No.2

송전철탑 건설반대 민원과 한전의 노력

한성구,김태영,임종열,황정일,김호곤 대한전기학회 2012 대한전기학회 학술대회 논문집 Vol.2012 No.7

중국 근대의 과학과 윤리 문제

한성구 한국철학사연구회 2019 한국 철학논집 Vol.0 No.63

본 논문에서는 과학과 윤리의 관계에 대한 중국 근대 지식인들의 인식 상황을 알아보고, 5.4시기 과학과 인생관 논쟁에서 이 문제를 둘러싸고 제기되었던 주장에 대해 검토해 봄으로써 중국 근대 과학과 윤리의 관계의 일면에 대해 탐색해 보았다. 특히 5.4시기 과학과 인생관 논쟁은 “과학방법으로 인생의 문제를 해결할 수 있는가”의 문제를 둘러싸고 벌어졌는데, 논쟁의 상황과 주장을 통해 볼 때 대체적으로 세 가지 입장으로 정리할 수 있다. 첫째, 윤리학 대상에는 과학방법을 적용할 수 없다. 둘째, 윤리학 대상에는 과학방법을 적용할 수 있다. 셋째, 윤리학 대상의 어떤 부분은 과학방법을 적용할 수 있다. 중국 근대시기 윤리와 과학의 관계에 대한 논의가 주로 윤리본체에 대한 과학의 적용가능 여부를 중심으로 진행된 이유로는 우선 서화파와 과학주의자들의 전통윤리에 대한 비판을 들 수 있다. 서양에서의 논의가 주로 과학을 어떻게 윤리의 통제 하에 둘 것인가에 집중되어 있었던 데 반해 중국의 경우는 윤리를 어떻게 과학의 통제 하에 둘 것인가에 집중했던 것도 바로 과학을 전통 윤리를 대체할 수 있는 가치체계로 봤기 때문이라 할 수 있다.

中?近代佛?的復興與章太炎思想

한성구 한국철학사연구회 2006 한국 철학논집 Vol.0 No.19

The study of Zhang Taiyan's ZhenRu Philosophy and Buddhism in the Modern China / Han Sung Gu 중국 근대 불교의 부흥과 장태염 사상