동중서의 公羊學정신과 大一統의 역사철학적 세계

국문 초록 (Abstract)

역사의 해석, 역사정신 및 역사철학, 한대의 경학과 춘추공양학. 동중서의 천인감응론과 자연철학의 세계. 춘추의 의리와 공양학정신. 음양오행관과 중화의 세계관, 음양형덕설과 통권달변의 경세관, 대일통의 역사의식과 천하경륜의 역사철

다국어 초록 (Multilingual Abstract)

The essay is focused on how to understand Dong Zhong-shu’s
Gong-yang-xue Spirit(公羊學精神) and the historical philosophy world of
Da-yi-tong(大一統) from the viewpoint of yin-yang and wuxing(陰陽五行).
The approach is taken with an awareeness of the problem of how
Confucianism can establish as the governing ideology of a national
community in the cultural sphere of East Asia.
It is intertwined with the process of ideology that establishes the
national system of the Confucian royal road during the Han Dynasty. This
is basically related to the spirit of criticism(批判精神) of public studies in
the philosophy of Dong Zhong-shu. He seeks to establish a sense of
community of the Da-yi-tong and secure the boundaries of the Heavenly
Road based on the spirit of criticism of Gong-yang-xue Spirit
This communal consciousness of Da-yi-tong makes some foundation for
securing the legitimacy of the Han dynasty and the legitimacy of its rule.
The orientation of the lower class has a three fold line, that is, a
three-dimensional line of academic, moral, and political lines. In other
words, the goal is to inherit the grand principles of Da-yi-tong and
secure the legitimacy of political affiliation according to the theoretical
system of academic affiliation. Their three-dimensional line can be
understood from the perspective of the world of change in government,
seeking the realization of righteousness according to the cause of moral
justice.
This governance system solves the problem of how to balance and
harmonize the cause and governance in the national community. A cause
includes a value orientation for the act of governing, while governing has
the possibility of practice for a cause. The will of ruling power embodies
the practicability of governing while always keeping in mind the value
orientation of the cause. The practicability of governance and the value
orientation of causes are constantly causing tension between justified
morality and rational reality.
For example, when the Han dynasty was founded, a new king is needed
to secure legitimacy and to secure the cause of changing the dynasty. The
spirit of Chunqiu-xue(春秋學) is originally based on the principle of
honoring the royal family of the Zhou dynasty. Based on the spirit of
criticism of public offering studies, Dong Zhong-shu converts the
justification of King Preservation(尊王) for respecting the royal family of
the Zhou dynasty into the practical benefit of the New King(新王) which
Dong Zhong-xu founded at the Han dynasty. If the principle of the New
King have a strong value orientation of moral justice, the principle of the
New King has a strong possibility of practicing righteousness. Dong
Zhong-shu puts forward the cause of public studies of the New King
beyond the cause of Chunqiu-xue. This is an attempt to obtain both the
justification and practical benefit of the new king by transforming King
preservation's problem to suit the new Han dynasty. The transformation
from the King Preservation to the New King clearly reveals the
characteristics of a shift in the will of ruling power.
The view of the world, through the change of government, exposes
problems of political philosophy such as contradictions and conflicts
between the justice of Wang-dao(王道) and the injustice of Po-dao(覇道).
Here, an inseparable relationship, that is, a subtle relationship of
coexistence and opposition, is established between the way of kings and
the way of kings, depending on whether or not the virtue of benevolence
is exercised. In this relationship, the governance system of change in
power according to the will of power plays an important role. It is
possible to understand the question of how the legitimacy of the King's
Way and the unfairness of Wang-dao can be mutually transformed. This
also has a counter-narrative aspect of the orthodoxy of the Royal Way,
that is, turning the unfairness of the Royal Road into the legitimacy of the
Royal Road.
This view of government through change in government ultimately
resulted in the ethicalization of politics or the politicization of ethics. This
reflects the sustainable boundaries of the world's boundaries to meet the
dilemma of the necessity of historical lessons and the urgency of the
times. This world of yin-yang and wuxing. The historical spirit of
Da-yi-tong is meaningful to investigate the history of national community
in the dimension of philosophy. It is closely associated with the
development of history or the intense process of life by finding clues in
the methodology of philosophy. Here, there is a consciousness of value
orientation in illuminating the history of the Han dynasty from the
perspective of yin-yang and wuxing by using philosophical concepts,
categories, and norms of value with historical consciousness.
In the journey of history, the present is a link between the past and the
future. For Liu Bang(劉邦), founding the Han dynasty, recognizes the
reality that the people has no choice but to lead a bare and unstable life
due to a long period of war. He is conscious of the wheel of history to
stabilize the public sentiment of the country through some recreational
reproductive policies. It is a philosophy of history that understands human
existence, objective fact and ideal value to aim at the results of historical
activities, which is based upon historical events, historical activities, and
historical figures. Human beings use the past of memory as a kind of
mirror to aim for an ideal future in reality.
The doctrine of the responding unity of heaven and man in Dong
Zhongshu’s world-view, in a modern dimension of sociotechnology, is
closely associated with the relationship between the objective law of
heaven way and the subjective law of human way. A category of
yin-yang and a reciprocal system of wuxing provides a special passage
for a reality of world for all means to the Confucian administrative rule.
The balance of yin-yang is closely associated with that of human virtue
and punishment according to an integral state of equilibrium and harmony.
The view of yin-yang and wuxing have a kind of methodological canon
an integral horizon of the Confucian hegemony sovereign. And the doctrine
of three generations orthodoxy succeeding to new dynasty by new kings
plays a role in a just cause of Confucian government to establish the
morality and justice of Han dynasty. Through Dong Zhong-xu’s
world-view, consequently, we can understand the canon of national
community in the horizon of historical philosophy.

목차 (Table of Contents)

• 목 차
• Ⅰ. 서론 1
• 1. 연구의 취지와 목적 1
• 2. 연구의 방법과 내용 8
• Ⅱ. 역사의 해석, 역사정신 및 역사철학 11
• 1. 역사의 해석과 역사정신 11
• 2. 역사철학과 가치지향성 23
• Ⅲ. 漢代의 經學과 春秋公羊學 32
• 1. 한대의 경학과 春秋學 32
• 2. 今文經學과 춘추공양학 43
• Ⅳ. 동중서의 天人感應論과 자연철학적 세계 53
• 1. 천인감응론과 人副天數說 53
• 2. 天數와 人類의 자연철학적 세계 64
• Ⅴ. 춘추의 義理와 公羊學정신 70
• 1. 以義解經의 방법과 역사의식 70
• 2. 공양학정신과 지속가능한 역사관 73
• ⅤI. 陰陽五行觀과 中和의 세계관 82
• 1. 天道觀과 음양오행의 범주 82
• 2. 음양오행의 원리와 中和의 세계관 95
• Ⅶ. 陰陽刑德說과 通權達變의 經世觀 110
• 1. 음양과 형덕의 관계 110
• 2. 통권달변과 경세주의 121
• VIII. 大一統의 역사의식과 天下經綸의 역사철학 133
• 1. 대일통의 역사의식과 新王三統說 133
• 2. 천하경륜과 역사철학의 가치지향성 144
• IX. 결론 156
• 참고문헌 160
• ABSTRACT 168