회남자의 정신론 = On Jing Shen in the Philosophy of Huai-nan zi

다국어 초록 (Multilingual Abstract)

This paper orderly analyzed usages of Jing(精: essence), Shen(神: spirit), and Jingshen(精神: essential spirit) in Huai-nan zi, to explain how to the notion of Jingshen is accepted. Jing and Shen did not met each other in Lao zi; Jingshen was born in Zhuang zi; at length Jingshen was completed in Huai-nan zi. The chapter of ‘Jingshenxun’(Teaching of essential spirit) is a representative example. Huai-nan zi which adopted decentralism based on Taoism by a group of scholars is not only systematic, for example, theory of truth, cosmogony, transcendency, and spirit of human being, but also emphasized that spirit precedes matter. It is the new situation in the history of Chinese philosophy. Longevity is not important for Huai-nan zi as well as Zhuang zi. Long life is just external wellbeing. The true wellbeing comes from spiritual cultivation. Jingshen as a combine notion became more meaningful than Jing as a simple notion, and more familiar with Shen in the past. Shen also formed an antithesis to Jing, at the same time, Shen operating Jing became more noble than it. Outwardly, the expression of Shenxing(神形: spirit-body) shows spirit precedes matter. This way of thinking sprung from cosmogony of Huai-nan zi, comparing with cosmology of Zhuang zi. As Being was born of Nonbeing, things were embodied of spiritualness. It seems to be influenced with the book of Changes which had metaphysic and physic world. Spiritual Shen dwells in physical Xin(心: heart). The master of Xing(body) is Xin; the treasure of Xin is Shen(spirit). Essential spirit, Jingshen, is a core of life. It is also similar to mentality in contemporary meaning. Mentality should not be distracted, but be kept with naivety(naivete) and without knowledge and affectation.