栗谷의 유기체적 관점과 Schwartz와 Russek의 시스템적 관점 비교 = (The)comparative study on Yulgok(栗谷)'s organismic views and system theory of Schwartz and Russek

다국어 초록 (Multilingual Abstract)

Inspired that relation of the 'Li-Qi(理氣)' is measured up to relation of the system theory’ information and energy, this study is trying to compare organismic view of the Yulgok(栗谷 : 1536- 1584)’s 'Li-Qi-Zhi-Miao(理氣之妙)' with system theory of Schwartz and Russek.
'Xinglixue(性理學)' explain two contrary nature of all creatures as 'Yin-An(陰陽)' and 'Li-QI(理氣)'. In Yulgok’s philosophy, 'Li-Qi(理氣)' has consistency in explaining man and nature. Especially, Yulgok is explaining the inside structure of human being as 'Li-Qi(理氣)'. In this process, Yulgok reaches down to the insights which 'Li-Qi(理氣)' is in a relationship of 'Miao-He(妙合)' and 'Li-Qi(理氣)' is under mutual influence. Yulgok’s thought called 'Li-Qi-Zhi-Miao(理氣之妙)' regards human being istangled with the fabrics called ‘the world’. This speculation of Yulgok corresponds with the Western 'organismic' or 'systemic' view.
In 1942, Stephen C. Pepper published a seminal book, World Hypothesis, that sought to explain how people create hypotheses about the world. Pepper proposed that there were four basic world hypotheses : (1) formistic (2) mechanistic (3) contextual and (4) organismic. Most classical and modern theories of science and medicine implicitly adopt one or more of these foundational hypotheses. In 1997, Schwartz and Russek proposed that there were four additional world hypotheses : (5) implicit process (6) circular causality (7) creative unfolding and (8) integrative diversity. Theories in postmodern and integrative science implicitly adopt hypotheses 5 through 8.
The core propositions of 8 World Hypothesis as follow:
WH 1. Formistic : All structures and functions exit as separate categories.
WH 2. Mechanistic : All effects have causes that precede them.
WH 3. Contextual : All structures and functions exit in context and are relative.
WH 4. Organismic : All structures and functions reflect organizations of interactive relationships--parts interact over time.
WH 5. Implicit Process : All systems involve invisible processes of information/energy/matter that interact over time.
WH 6. Circular Causality : All systems involve the circulation of information/energy/matter that interact and change dynamically over time.
WH 7. Creative Unfolding : All systems reflect flexible orders, express plans, and serve multiple purposes.
WH 8. Integrative Diversity : All phenomena in nature reflect complex interconnected, integrated orders or harmonies of diverse processes.
Many ideas of Yulgok’s organismic view are compatible with that of 8 World Hypothesis.
Many ideas of Yulgok are based on the Formistic World Hypothesis. 'Li(理)' and 'Qi(氣)', 'Xing(性, nature)' and 'Qing(情)', 'Taiji(太極, great absolute)' and 'Yin-An(陰陽)', 'Cheng(誠, sincerity)' and 'Jing(敬)', 'Siduan(四端, four virtue)' and 'Qiqing(七情, seven passions)' and 'Zhi-Hang(知行, knowledge and conduct)’ exist in the category.
There are lots of Yulgok’s ideas applicable to Mechanistic Hypothesis. For example, in Yulgok’s thought for ‘Xieji(修己, self-cultivation)', in order to increase 'Daoxin(道心)' and to decrease 'Renxin(人心, Human mind)', ‘Qiongli(窮理)', 'Jujing(居敬)', and 'Lixing(力行)' are needed. This is a idea that ‘Qiongli(窮理)', 'Jujing(居敬)' and 'Lixing(力行)' can be regarded as preceding causes of states of 'Xieji(修己, self-cultivation)'.
Contextual Hypothesis are also found in lots of Yulgok's writings. Although 'Daoxin(道心)' and 'Renxin(人心, Human mind)' is all originated from 'Qi(氣)', but it depends upon whether 'Xing-Ming(性命)' conceals by 'Xingqi(形氣)' or not. This proposition corresponds with Contextual World Hypothesis.
The core characteristic of Yulgok’s idea is that it is Organismic. Yulgok’s idea includes Formistic, Mechanistic, Contextual world Hypothesis and put them together in organismic way. Ideas like 'Fei-Eryuanlun(非二元論, non-dualism)', 'Li-Qi-Zhi-Miao(理氣之妙)', 'Li-Tung-Qi-Ju(理通氣局)', 'Qi-Fa-Li-Chung(氣發理乘)' reflects the organismic view of Yulgok.
Yulgok applied idea of 'Li-Qi(理氣)', which are abstract and implicit, in every where. This can be a prototypical example of using Implicit Process Hypothesis.
Representative example of Circular Causality Hypothesis is 'Wuhang(五行, the Five Elements)' in orientalism. It is not individual characteristics but recurrent circular relationships of elements that emphasized in 'Wuhang(五行, the Five Elements)'.
To Yulgok’s view, universe and nature are not a product of chaos, it’s a emergent ordering process of 'Taixu(太虛)'’s. This idea comes under Schwartz & Russek’s Creative Unfolding Hypothesis.
Yulgok used and integrated many ideas of 7 World Hypothesis in his explanation for diverse phenomena of universe and human being. He applied many ideas comes from various World Hypothesis very fluently and consistently in his writings.
As 'Li(理)' and 'Qi(氣)' in Yulgok’s view is the core, information and energy is the core of Schwartz & Russek’s system theory. Ideas of 'Li(理)' & 'Qi(氣)' correspond with those of information & energy.
Schwartz & Russek define ‘information’ as design or the identity an object or phenomenon and ‘energy’ as the capacity to execute the work induced by information. These definition coincide with Yulgok’s 'Li-Qi(理氣)' concept. Namely, if information and 'Li(理)' correspond with the nature, identity and design of 'Yiti-Cunzai(一體存在, all beings)', energy and 'Qi(氣)' correspond to the matter that is materializing the design.
Schwartz & Russek think that information and energy is not separate things, they two faces of the same coin. Also they think that the plan and design in the information is materialized by the energy, and energy acts as carry out the work of information. Ideas similar to this are marked by 'Li-Qi-Zhi-Miao(理氣之妙)' and 'Qi-Fa-Li-Chung(氣發理乘)'. Both 'Li-Qi-Zhi-Miao(理氣之妙)' and 'Qi-Fa-Li-Chung(氣發理乘)' focus on the integration of 'Li(理)' & 'Qi(氣)', that is integrity of information and energy. 'Li-Tung-Qi-Ju(理通氣局)' is a theory mainly explaining the difference of 'Li(理)' and 'Qi(氣)'. Ideas of 'Li-Tung-Qi-Ju(理通氣局)' have a potential to explain the difference and connection between information and energy which is not existing in Schwartz & Russek's system theory yet.
Yulgok’s point of view in health is focusing on man, but Schwartz & Russek’s point of view in health has a difference on that the system theoric view can be applied in everywhere indiscriminately. Yulgok regards human as a rare being that has the ‘Xing(性)’ untouched from natural law. People who have a ability to adjust themselves can build a civilized world with well harmonized 'Tian(天)' and ‘Ren(人)’. Yulgok considered that human can reach to a Xingren(聖人, sage) by cultivating their mind. Yulgok sees a Xingren(聖人, sage) as Extraordinary being that participates in the creating the universe. In accordance he emphasis the special position of human in system’s level. On the other hand, in system theory it does not endow a special position to human system.
This difference between Yulgok and Schwartz & Russek seems to come form that Yulgok’s organismic view is a ontology and Schwartz & Russek’s system theory has a epistemological disposition. Oriental knowledge has a focus on the human life, not on the existence of the human or things itself. All though, Schwartz & Russek criticize the traditional mechanical view of science, and they are trying to suggest new scientific view but this attempt is having a background on the historical and cultural context called ‘Western scientific view’.
Comparison of ideas between Yul-gok and Schwartz & Russek can provide implications for the health and disease of both human and nature. These implications are discussed in terms of 'Li-Qi-Zhi-Miao(理氣之妙)', 'Qi-Fa-Li-Chung(氣發理乘)', and dynamical energy system theory.

목차 (Table of Contents)

• 제1장 서론 1
• 제1절 연구 목적과 필요성 1
• 제2절 연구의 방법과 범위 9
• 제2장 율곡의 유기체적 관점 13
• 제1절 유기체적 자연관 13
• 1. 理·氣의 묘합 17
• 2. 太極·陰陽의 묘합 35
• 3. 天人合一의 氣發理乘 40
• 제2절 전인적 인간관 48
• 1. ‘氣包理’의 性 52
• 2. ‘合理氣’의 心 55
• 3. ‘氣發理乘’의 情 67
• 제3절 상보적 가치관 73
• 1. 義·利 조화 76
• 2. 文·武 조화 81
• 3. 知·行 합일 83
• 제3장 Schwartz와 Russek의 시스템적 관점 88
• 제1절 Pepper, Schwartz와 Russek의 세상가설 88
• 1. Pepper의 4가지 세상가설 88
• 2. Schwartz와 Russek의 4가지 세상가설 95
• 3. Pepper의 세상가설과 Schwartz 및 Russek의 세상가설 간의 관계 101
• 제2절 Schwartz와 Russek의 역동적 에너지 시스템 이론 103
• 1. 체계와 에너지 103
• 2. 역동적 에너지 시스템 가설 108
• 3. 역동적 상호작용으로서의 공명과 시스템 기억 109
• 제4장 율곡의 유기체적 관점과 Schwartz와 Russek의 시스템적 관점의 비교 116
• 제1절 세상가설의 입장에서 본 율곡의 관점 117
• 제2절 역동적 에너지 시스템 이론의 입장에 본 율곡의 관점 127
• 제3절 유기체의 건강에 대한 율곡과 Schwartz 및 Russek의 관점 134
• 제5장 결론 162
• 참고문헌 179