http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : LEW SEUNG-KOOK (검색결과 10 건)
- 무료
- 기관 내 무료
- 유료
-
柳承國 同德女子大學校 1980 同大論叢 Vol.10 No.1
As the land Korea was devasted and her economy was destroyed due to the invasions of Japan and Manchu in Korea during the 16th and 17th centuries, new wind of thought has begurn to blow. The Yang Ming School in the 17th was that new wind, as well as the School of practical Learning which recognized the growth of the national power, and the introduction of the Western Learning(Scence and Catholicism) along with the invasion of the Western powers in the East. Also since the opening of Korea to the West in 1876 the protestant oriented Modernization thought(開化思想) and other new foreign thoughts have brought about speedy changes in the modern Korean society. There was a severe conflict between the traditional culture of Korea which was based on Cheng-Chu School(程朱學) and the ideologies of the Yang Ming School(陽明學), the Western Learning, the practical Learning, and the Modernization thought. There were conflicts between the School of Righteousness(義理派) and the School of Actual Effect (事功派), and between Chu Hsi School (性理學者) and the School of practical Learning(實學派). The Cheng-Chu School which represented the traditional thought was not willing to accept Catholicism. And in the conflict between the Modernization and conservative schools. Thus, the practical Learning, the Western Learning, and Reform thought were related to each other, and they began to take root as the social thought of Korea. The problem is to know the foundation of thought, which is the basic reason for the interrelations of the above schools and their rise in Korean society. When a culture conquer another culture, or when a traditional culture is negated, the historical self-identity of the society becomes extinct. If the practical Learning, the Western Learning, and the Modernization thought of Korea did not have the attitude and foundation to accept this point, we Koreans could not accept and harmonize them as our own, and they could not be productive and become the important parts of Korean culture. The author seeks to clarify the ground of the idea that the Korean Yang Ming School represents the basic philosophical thought which mediated between the school of Righteousness and the practical Learning, and between the Reform and Conservative movements. I have reviewed in the above how Yang Ming School was received and functioned in the development of the modern consciousness of Korean people in their modern society. This review is actually focused on the relation between the introduction of new foreign deologies and Yang Ming School rather than reviewing the whole histroy of the modern iKorean thought. The traditional Cheng-Chu philosophy did not continue uniformly during the five hundred years. There were different problems in society and so there were different functions. Thus, the evaluation of it is not as simple as the schools of practical Learning, the Western Learning, and Reform thought. For instance, when the Manchurians invaded Korea, there was anti-ching reaction, and this was the right national feeling. But later the brilliant culture of Ching Dynasty was rightly accepted. Yang Ming Schools was viewed as heresy since its arrival in Korea and so it was not manifested. However, it has taken root in many scholars thought and its power became like the under ground water, and played important role. Especially, in the latter part of Yi Dynasty its power was widespread. So-ron group(少論家) and Nam-in group(南人學派) and Catholics were studying Yang Ming philosophy secretely. There are various views among scholars concerning the division of modern period, the idea of the modernity, and modern thought. In this paper, however, the author deals with the modern consciousness with two aspects in mind. One is the aspect of self-identifying consciousness and the other is the aspect of development and progress. The development of the modern consciousness means the manners and limit of the development of the subjectively self-recognizing function objectively open attitude in different periods. In the 1st part of the 17th century, the scholars of Yang Ming School changed the direction of thought from the abstract metaphysical speculation of Chu Hsi School (性理學派) to concrete and actual issues. In scholarship they did not imitate and follow the former philosophers, but rather they had the attitude of autonomous thought and critical mind, and thereby they were forerunners of the practical Learning, in which theory and practical Learning, in which theory and practies were unified. This methodology of thought was later connected with the thought of the Practical Learning and confronted with Cheng-Chu formalism and idealistic school or righteousness. It also provided the opportunity of national self-awakening away from the China-worship attitude. This trend was trend was stimulated further by contact with the books and thought of the Wastern science. For the interest of the nation and wealth or the people they learned the social system and agricultural techniques of the Ch'ing Dynasty. However, this could not be called the nationalistic enlightenment, although there was admirable effort of liberation from China-Venerating attitude. There was a growing interest among many folks not only in the western science, but also in Catholicism, and this trend eventually brought about the great shock and reaction against the traditional confucian culture. However, its impact on Korean thought and culture was significant. The Catholic thought awakened the idea of equlity and human rights in the feudalistic and hierarchical society, and introduced the broad perspective of the world and mankind transcending, nationalism. "The idea of Nursing people" (牧民思想) in Chong Ta-san's hought and his idea of good politics, which is from down to up, and bad politics, ewhich is from up to down, were not only valuable in the 18th century, but relevant even in our time. His thought was the pioneer of the modern consciousness. This Catholic thought had positive influence in terms of love and forgiveness in the Korean society of scholars and party-stuggle brought about distrust and hatred among people. However, there was a serious limitation in the Catholic thought, since there were urgent needs for national consciousness and national security in face of the invasion of the Western powers and the approach of the Japanese imperialism in the 18th and 19th centuries in Korea. Since the opening of Korea in 1876, the Western and the rise of the Japanese imperalism were terrible threats to the Korean people. In response to it, the conservative party felt the threat of the end of national history and adopted anti-foreign attitude. On the other hand, the Modernization party sought to adopt totally the Western system and ancientific knowledge in order to build the national strength. The modernization party wanted to succeed the thought of practical Learning and adopt the advavced culture of the West quickly and reform the society. It took the direction of the pragmatic interest. The followers of the school of Righteousness(義理學派) applied their thought into the righteous defense of the nation fought and died for the independence of the nation. Such a spirit of self-identity and independence should never be underestimated. Our task is to search for and find the philosophical thought wich would contribute to the development of the healthy national history by harmonizing the subjective self-reliant sprifit and open, out going progressive thought.
-
-
-
-
-
-
-
-
-
연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
