갈홍의 노자신선론 연구

김태용 ( Tae Yong Kim ) 한양대학교 동아시아문화연구소(구 한양대학교 한국학연구소) 2014 동아시아 문화연구 Vol.58 No.-

갈홍은 도교사에서 처음으로 도교신선학을 이론적으로 정립한 인물이다. 갈홍은 『포박자내편』에서 도교신선학의 이론, 즉 ‘신선존재론’, ‘신선가학론’, ‘신선명정론’을 정립한다. 사실, 갈홍의 모든 도교사상은 자신의 신선학을 기초로 전개된다. 갈홍의 노자관 또한 예외가 아니다. 갈홍은 자신이 정립한 신선학을 기초로 새로운 도교노자관을 제출한다. 갈홍은 노자를 최고의 신선이라고 생각하며, 노자가 인간에서 신선이 되는 과정을 설명한다. 갈홍의 노자신선론에 따르면, 노자는 보통인간으로 태어나, 후에 배움을 통해 신선이 된 인물이다. 노자는 이씨 집안에서 태어났다. 노자는 원군을 스승으로 모시고, 도와 덕을 배우고 수행하여 신선이 되었다. 노자는 장생의 도를 깨달았지만, 바로 ‘천선’이 되지 않았다. 자식을 낳아 조상제사가 끊어지지 않게 하였고, 오랫동안 주나라의 관리로 있으면서 국정을 돕기도 하였다. 즉 노자는 ‘선도’뿐만 아니라, ‘인도’ 또한 실천하였다. 그러나 주나라에서 더 이상 ‘선도’의 실천이 불가능함을 알고, 그 곳을 떠나 ‘천선’이 되었다. 이러한 갈홍의 노자신선론은 『사기』와 『열선전』을 바탕으로 노자의 전기를 재구성한 것이다. 갈홍은 『사기』와 『열선전』의 문헌적 권위를 빌어 노자신선론을 정립함으로써, 자신의 ‘신선존재론’과 ‘신선가학론’을 증명한다. 그런데, 그 문헌적 권위는 다른 하나의 문제를 야기한다. 『사기』와 『열선전』에 따르면 역사적으로 최고권위를 갖는 성인인 공자가 노자를 만났는데, 왜 공자는 장생의 도를 배워서 신선이 되지 않았는가의 문제이다. 여기서 갈홍은 ‘신선가학론’과 모순된 ‘신선명정론’을 제출한다. 이제 노자는 보통인간이 아니라, 신선의 운명을 타고난 특별한 인간이다. 그리고, 노자는 자신의 운명에 따라 열심히 배우고 수행해서 신선이 되었을 뿐이다. 이처럼, 갈홍의 ‘신선가학론’은 ‘신선명정론’이라는 조건을 만족하는 사람에게만 유의미하다. 그러나 갈홍의 신선학이 이론적 모순을 갖고 있지만, 인간의 주체적 배움과 수행을 강조하는 점은 도교가 대중종교로 나아갈 수 있는 이론적 초석을 마련해준다. Ge-Hong is the first philosopher who established Science of Taoist Hermit(Shenxian, 神仙) as a theory in the history of Taoism; in Baopuzi:inner chapters, he established Science of Taoist Hermit’s Theory, namely, “Theory of Taoist Hermit Existence,” “Theory of Taoist Hermit Attainment,” and “Theory of Taoist Hermit Destiny.” Actually, Ge-Hong’s Taoism is based on his Science of Taoist Hermit. Ge-Hong’s viewpoint of Lao-zi is not an exception. Ge-Hong presented the new Taoism’s viewpoint of Lao-zi founded on his Science of Taoist Hermit. He thought Lao-zi as the greatest Taoist Hermit and explained the process of Lao-zi’s becoming hermit from a human being. According to Ge-Hong’s Theory of Taoist Hermit Lao-zi, Lao-zi is the person who was born as a normal person and became a hermit through the learning process. Lao-zi was born to the Li family. Lao-zi learned Dao and De from his teacher, Yuanjun, and praticed it; finally, he became a Taoist hermit. Although Lao-zi realized the Theory of Eternal Life, he did not become a Sky’s Taoist hermit right away. He had offspring in order not to cease the ancestral rites and participated, moreover, in the national affairs as a member of Zhou’s government; hence, Lao-zi put not only Taoist hermit duty, but also human duty into practice. However, after Lao-zi realized that it would be impossible to practice Taoist hermit duty in Zhou, he left Zhou and became a Sky’s Taoist hermit. Ge-Hong’s Theory of Taoist Hermit Lao-zi is the reconstruction of Lao-zi’s biography on the basis of Shiji and Liexianzhuan. Ge-Hong proved his “Theory of Taoist Hermit Existence” and “Theory of Taoist Hermit Attainment” by establishing Theory of Taoist Hermit Lao-zi by borrowing the literature authority of Shiji and Liexianzhuan. But, this literature authority brought about one problem. The problem is that in accordance with Shiji and Liexianzhuan, in spite of Saint Kong-zi, who had the highest authority in history, meeting with Lao-zi, why Kong-zi did not become a Taoist hermit by learning the Theory of Eternal Life from Lao-zi. At this point, Ge-Hong introduced “Theory of Taoist Hermit Destiny” contradictory to “Theory of Taoist Hermit Attainment.” Now Lao-zi is a special person born with the Taoist hermit destiny, not an ordinary one. Following his destiny, Lao-zi learned and performed hard, and became a Taoist hermit. Like this, Ge-Hong’s Theory of Taoist Hermit Attainment is beneficial to those who are qualified with Theory of Taoist Hermit Destiny. Even though Ge-Hong’s Science of Taoist Hermit has a theoretical contradiction, it provides with theoretical foundation to lead Taoism to the popular religion because of its emphasis on human being’s independent study and performance.

《醇言》的「以儒解老」立場之探究 - 以李珥的學術思想爲中心 -

장정훈 ( Chang Jung-hun ) 충남대학교 유학연구소 2018 儒學硏究 Vol.44 No.-

李珥一反朝鮮儒者傳統上對老子完全否定的態度,欣賞老子的價値,選擇 《老子》 五分之二的內容,重新編輯,加以註解,以他的哲學刪削轉化老子的槪念,使老子和儒家哲學能勾連結。本文探究《醇言》中一些重要觀念: 《醇言》 裡面有克己窒慾、謙虛自牧、靜重自守(修己)及慈簡臨民(治人)等主要的哲學觀念。進而對 《醇言》 的重要槪念,擧出 「理氣」、 「矯氣質」、 「務實」 等槪念予以探討,藉此呈現 《醇言》 「以儒解老」 的立場。總而言之,李珥用儒家哲學的觀念來理解 《老子》 的槪念,展示出與傳統以來不同的新解釋。他依據修己治人的儒家思維結構,將老子哲學的槪念予以轉化與刪削,幷試圖强調 《老子》 所具有的實際效用。然而李珥在 「以儒解老」 的觀點之下,經由構築 《醇言》 的獨立思維體系,來說明了老子哲學可以吸收或容納在儒家之內。換句話說,他認爲老子哲學的槪念與儒家理念間其實有著緊密關聯,幷藉此提出以儒家思想爲中心來解釋 《老子》 的可能性。 Yi I appreciate the value of Lao-zi contrary to Joseon Confucian scholars’ negative attitude about Lao-zi. Yi I selected two-fifth of Lao-zi’s contents and edited newly with his annotation. According to his philosophical thought, he deleted and transformed Lao-zi’s concepts. Yi I’s studies demonstrated the connection between Taoism and Confucianism finally. Based on his studies, this paper explored several important ideas of Chun-yan. Chun-yan includes philosophical ideas such as ke-ji-zhi-yu 克己窒慾, qian-xu-zi-mu 謙虛自牧, jing-zhong-zi-shou 靜重自守 and ci-jian-lin-min 慈簡臨民, etc. With a thorough research and discussion about the concepts in Chun-yan with Confucianism’s thoughts like “li-qi 理氣”, “jiao-qi-zhi 矯氣質”, “wu-shi 務實” and so on, Yi I indicated Chun-ya’s “yi-ru-jie-lao 以儒解老” viewpoints clearly. All thing considered, Yi I comprehended the concepts of Lao-zi by using Confucian ideas, and presented a new interpretation which is distinct from tradition. He transformed, deleted the philosophical concepts of Lao-zi in accordance with Confucian thinking structure of xiu-ji-zhi-ren 修己治人, and thus he intended to emphasize on actual utility of Lao-zi. Nevertheless Yi I suggested it is possible that Confucianism embraced Taoism by building up the separated ideological system of Chunyan under the perspective of “yi-ru-jie-lao”. In other words, he considered that there is an intimate connection between the concepts of Lao-zi and the Confucian ideas, and presented the possibility to interpret Lao-zi with Confucian thought.

노자(老子) 도덕경(道德經)에서 본 치유(治癒)의 의미(意味) -분석심리학적(分析心理學的) 입장(立場)에서

이부영 ( Bou Yong Rhi ) 한국분석심리학회 2008 心性硏究 Vol.23 No.2

The term `healing` or `salvation` is etymologically related to `the whole` or `the union of the split one.` Under this definition, which fits well with the concept of healing in terms of analytical psychology, the author demonstrated how Lao Zi in his Dao De Jing dealt with the problems of `healing.` C.G. Jung saw in Laozi`s Dao the symbol of Self, the psychic totality and whole making object-psyche in the unconscious. Laozi declared the existence of the ultimate principle in the universe called Dao in which "all sharpness is blunted, all tangles untied and all glares tempered (Chap. 4) Both Jung and Lao Zi call our attention to the fact that the Dao or Self, though we only know its existence by its action, is ultimately indescribable and incognizable. It was this very important insight into the depths of the human psyche or the secret of the world that was able to rectify the one-sided view of enlightened scientific rationalism. Dao is Oneness in which dual aspects of life are in action. Lao Zi repeatedly tried to teach us that the life consisted of dual aspects-"that both existence and non-existence generate each other: "Long and short shape each other; High and deep convert each other, Before and after follow each other"(Chap. 2) and that "The weighty is the root of the light, and Stillness is the lord of restlessness"(Chap. 26). In Dao De Jing there are no such terms as `the opposites` (Gegensatze) and `the union of the opposites` (Gegensatzvereinigung). Rather Dao De Jing tries to prevent men from falling into the opposing dichotomy. Healing as the way to wholeness manifests itself in the dynamic force of Dao, represented as flowing water. Jung was pleased as he found the energetic viewpoint in Lao Zi. and his recognition of `Gefalle` (a gradient). For Lao Zi, however, emphasis was laid rather upon the nature of water, its softness, naturalness and its fondness of the lower site. Mu-wui (wu-wei, Non-doing) was the most crucial way to achieve the state of wholeness recommended by Lao Zi. Jung understood it as `non-doing` instead of `doing nothing` and suggested a parallel with Meister Eckhart`s Let-it-be (Geschehenlassen) attitude. Mu-wui can be compared in psychological terms with `giving up of ego-centeredness` for the sake of self-centeredness by steadily keeping the attitude of `religio`. Lao Zi in Dao De Jing represents archetypal healing symbols and both Lao Zi and Jung are basically aiming at the common goal of individuation. Dao De Jing, however, has unique characteristics incomparable to modern psychology-its extremely introverted attitude, extreme negation of science, words, beauty, sensuality, efficiency, and external achievement that are seen as the most valuable things of modern civilization. Analytical psychological therapy fosters the full integration of the unconscious complexes to the consciousness through the expression and reliving of them. Consequently such extremes of introversion might hardly be accepted. Dao De Jing even renders words as if they support an obscurantist policy. But, we can understand such an attitude, when we take into consideration its historical background. Dao De Jing was supposed to be compiled during Chun Chiu (722-481BC) and a Warring States Period (403-221BC) where extreme impropriety, indulgence of power, extravagance and artifice prevailed. Dao De Jing can be seen as an antidote to the illness of the time and as a product resulting from compensation to an extreme extraversion. On the other hand, we can imagine that Lao Zi saw the essence of life, and he told us what he saw from the perspective of the essence of life. Seen from the essence of life, life looked simple and tasteless, as he described it in Dao De Jing. Then, we can understand his solicitude described in Chapter 20-the solicitude of the pioneer, like Jung, who stepped over the threshold of the conscious world. Solicitude is indispensable for individuationbecoming the whole person. For in solicitude, one like Lao Zi, can find `the inner source of nourishment` as he mentioned in Chapter 20: I alone am different from all men: But I consider it worthy to seek nourishment from Mother.

李珥《醇言》對《老子》的「刪削」與「轉化」析論

張廷熏(Chang, Jung-Hun) 한국도교문화학회 2018 道敎文化硏究 Vol.48 No.-

As Chun-yan departed from traditional comprehension about Lao-zi, through Yi I’s distinctive way of thinking, he selectively deleted and transformed from the concepts of Lao-zi. By applying this result to philosophical idea of Confucianism, he interpreted the concepts of Lao-zi. It can be seen as a loss of original features of Lao-zi, but ultimately represented obvious possibility of yi-ru-jie-lao(以儒解老). However, why we stand the position of yi-ru-jie-lao for comprehension of Chun-yan? From the results of this study, the following bases are found : Chun-yan did not completely recognize the ideological system of Lao-zi, but also not affirm that Confucianism and Taoism can communicate equally. It showed that current scholars’ interpretation about Chun-yan─rudao tongyuan(儒道同源), huitong(會通), rongtong(融通), miaohe(妙合), jiaoshe(交涉)─is emphasized to the equal relation, and this already exceeded beyond Yi I’s fundamental stance called yi-ru-jie-lao. Therefore, yi-ru-jie-lao of Yi I is reinterpreted as follows : Yi I premised that there were philosophical differences between Confucianism and Taoism, but at the same time he transformed the contents of Lao-zi with the ideas like as daoti(道體), xinti(心體), xiuji zhiren(修己治人) and etc. Consequently, it is indicated that Yi I emphasized actual utility that Lao-zi suggested through the stance of yi-ru-jie-lao and, by extension, represented an unconventional way to reinterpret and grope for Lao-zi.

李匡呂의 「讀老子五則」 分析

김학목 인천대학교 인천학연구원 2011 인천학연구 Vol.15 No.-

The special thing in Kanghwa shool, 『Lao-zi』, among other things, was that it is deviated from the concept of Confucianism and searched for the new viewpoints of world. Of just 5 pieces of existing 『Lao-zi』Commentary in Joseon Dynasty, only 『Cho-won-dam-ro(椒園談老)』 by Lee Chung-Ik was away from points of Confucianism World and reflected the Buddhist viewpoints into the Commentary, which is due to the preceding study of Dok-no-ja-oh-chik(讀老子五則) by Lee Kwang-Ryeo. Influenced by Lee Kwang-Ryeo, Sinjack`s 『No-ja-gi-rak』 is also added by the Lao-zi`s own viewpoints intensively, I think, which is not yet identified because of the remaining preface. In terms of Sangsuhak(象數學), the commented Seo Myeung-Yoong`s 『Do-Duk-Gee-Kew(道德指歸)』 is rather exceptional, but the history of『Lao-zi』Commentary in Joseon Dynasty is a series of process to avoid the justification of Sung Confucianism. Most of 『Lao-zi』Commentary Scholars wanted to deviate from Sung Comfucianism`s world vision through the return into the Beginning-Confucianism(原始儒學). Yet, Lee Chung-Ik affected by Lee Kwang-Ryeo escaped from even Beginning- Confucianism. In this point, Dok-no-ja-oh-chik by Lee Kwang-Ryeo, although it didn`t occupy a part of the Commentary of 『Lao-zi』in Joseon Dynasty, cannot help accepting a big help toward it. Lee Kwang-Ryeo got necessary passages from Chapter 1, 2 and 39(9) among Chapter 81 in 『Lao-zi』, summarized his own idea and expressed it. Lee Kwang-Ryeo thought, "The world of Truth is equal to that of Practice, not appearing as a Name. He showed the Practice as the Name, mentioning that afterward that time, since people clinged to the Name, they didn`t appeal the Practice itself." Also, explaining the Chapter 2 in 『Lao-zi』, the reason lies in this point why ancient Saint forced people not to tell the beauty from the goodness. Lee Kwang-Ryeo`s this view deviated from even Confucius`s Philosophy, which had pursued the harmony between the Pen and the Quality. While Confucius had to take the 'Practice' corresponding with the justification in order to correct the chaos in those days pursuing only "Justification", Lee Kwang-Ryeo insisted that he had to remove the Justification through explaining 『Lao-zi』because people returned the Practice again. By his viewpoint, the followers - Lee Chung Ik and Sinjack- got the freedom deviating from even the Beginning-Confucianism so we need to evaluate that it had great of fect on the history Intelligence in Joseon Dynasty. 강화학파의 『노자』 연구가 다른 무엇보다 특별한 것은 유학의 이념을 벗어나서 새로운 세계관을 모색했기 때문이다. 조선시대 불과 다섯 편의 현존 『노자』 주석서 중에서 이충익의 『초원담로』만이 유학의 세계관을 이탈해 불교와 노자 등의 시각을 그 주석에 반영했으니, 이것은 이광려의 「독노자오칙」이라는 선행 연구에 힘입은 것이다. 신작의 『노자지략』 또한 이광려의 영향으로 노자 그 자체의 시각이 강하게 가미된 것으로 판단되지만 그 서문만 남아 있어 자세하게 확인할 길은 없다. 상수학적 시각으로 주석된 서명응의 『도덕지귀』는 다소 예외지만 조선시대 『도덕경』 주석사는 성리학의 명분론을 탈피하기 위한 일련의 과정이었다. 대부분의 『노자』 주석 학자들은 원시유학으로의 복귀를 통해 성리학적 세계관을 탈피하려고 했다. 그런데 이광려의 영향을 받은 이충익은 원시유학마저도 떠나버린다. 이런 점에서 이광려의 「독노자오칙」이 비록 조선시대 『도덕경』 주석의 한 부분을 점유하지는 못할지라도 큰 역할을 했음을 결코 부정할 수 없다. 이광려는 『노자』 81장 가운데 1장·2장·39(9)장에서 필요한 구절을 취해 자신의 사상을 압축해서 표현했다. 이광려가 보기에 ‘진리’[道]의 세계는 ‘실질’[實]의 세계로 ‘이름’[名]으로 드러나서는 안되는 것이다. 그는 실질을 이름으로 드러내면, 그 이후부터는 사람들이 이름에 집착하기 때문에 실질 그 자체를 드러낼 수 없다고 한다. 그는 『노자』 2장을 풀이하면서 옛날에 성인들께서 아름다움과 선함을 사람들이 알지 못하게 했던 까닭이 바로 여기에 있다고 한다. 이광려의 이런 시각은 文과 質의 조화를 추구했던 공자의 사상마저도 벗어난다. 공자는 ‘명분’[名] 곧 文만 추구하는 당시의 혼란을 바로잡기 위해 그 명분에 걸맞은 ‘실질’[實質]을 갖추어야 된다고 했는데, 이광려는 『노자』의 설명을 통해 그 명분을 없애야 사람들이 실질의 세계로 돌아온다고 하기 때문이다. 그의 이런 점이 그 후학들 곧 이충익과 신작에게 원시유학마저 벗어버리게 하는 사상적 자유를 주었던 것이니, 조선시대 지성사에서 그 영향이 지대했다고 평가해야 한다.

『붉은 책』 -동서(東西)의 문제, 특히 로자(老子) 도덕경과 관련하여

이부영 ( Bou-yong Rhi ) 한국분석심리학회 2015 心性硏究 Vol.30 No.1

2013년 대만 타이페이에서 열린 국제학술대회(주제 : 융, 아시아, 그리고 횡문화성)에서 ``The Red Book : East and West`` 제하로 발표한 논문으로 C.G.융의 ``붉은 책``의 <논평> 가운데 나타난 노자도덕경의 사상과 유사한 부분을 들어서 노자도덕경의 해당되는 대목과 비교 고찰하였다. 또한 극동아시아 (한.일) 문화의 나-너, 권위자 관계와 체험양식의 특징과 서구적 체험방식의 차이가 붉은 책에 기술된 융의 환상속의 자아의 태도(예 : 필레몬에 대한)에 어떻게 반영되었는지를 제시했다. 도덕경과의 비교에서는 ``멸시받는 신`` , ``소박함`` , ``언어도단`` , ``작은 것`` , ``조롱`` , ``선과 악`` , ``비움`` , ``미명(微明)``의 주제별로 살펴보았는데 상당한 사상적인 공통점을 발견하였다. 다만 ``비움`` (emptiness, das Leere만은 충일(fullness, das Volle)의 대자 격으로 사용하고 비움 본연의 노자적 의미와는 다르게 쓰고 있음을 발견했다. 「붉은 책」 <논평>에서의 융과 노자의 유사성이 바로 융이 노자도덕경의 영향을 받은 때문이라고 속단할 수는 없고 오히려 고대그리스 철학, 중세 자연철학자들의 사상에 깊은 통찰을 가진 융 자신의 무의식에서 올라온 관념의 표현이라고 생각해 본다. The Red Book contains C.G. Jung``s insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung``s commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung``s comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of ``the Spirit of the Depth`` toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The ``good and evil`` are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : ``emptiness`` or ``empty`` are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word ``emptiness`` mostly as the opposite to the fullness. C.G. Jung``s way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

李匡呂의 「讀老子_五則」 分析

김학목 인천대학교 인천학연구원 2011 인천학연구 Vol.15 No.-

강화학파의 『노자』 연구가 다른 무엇보다 특별한 것은 유학의 이념을 벗어나서 새로운 세계관을 모색했기 때문이다. 조선시대 불과 다섯 편의 현존 『노자』 주석서 중에서 이충익의 『초원담로』만이 유학의 세계관을 이탈해 불교와 노자 등의 시각을 그 주석에 반영했으니, 이것은 이광려의 「독노자오칙」이라는 선행 연구에 힘입은 것이다. 신작의 『노자지략』 또한 이광려의 영향으로 노자 그 자체의 시각이 강하게 가미된 것으로 판단되지만 그 서문만 남아 있어 자세하게 확인할 길은 없다. 상수학적 시각으로 주석된 서명응의 『도덕지귀』는 다소 예외지만 조선시대 『도덕경』 주석사는 성리학의 명분론을 탈피하기 위한 일련의 과정이었다. 대부분의 『노자』 주석 학자들은 원시유학으로의 복귀를 통해 성리학적 세계관을 탈피하려고 했다. 그런데 이광려의 영향을 받은 이충익은 원시유학마저도 떠나버린다. 이런 점에서 이광려의 「독노자오칙」이 비록 조선시대 『도덕경』 주석의 한 부분을 점유하지는 못할지라도 큰 역할을 했음을 결코 부정할 수 없다. 이광려는 『노자』 81장 가운데 1장·2장·39(9)장에서 필요한 구절을 취해 자신의 사상을 압축해서 표현했다. 이광려가 보기에 ‘진리’[道]의 세계는 ‘실질’[實]의 세계로 ‘이름’[名]으로 드러나서는 안되는 것이다. 그는 실질을 이름으로 드러내면, 그 이후부터는 사람들이 이름에 집착하기 때문에 실질 그 자체를 드러낼 수 없다고 한다. 그는 『노자』 2장을 풀이하면서 옛날에 성인들께서 아름다움과 선함을 사람들이 알지 못하게 했던 까닭이 바로 여기에 있다고 한다. 이광려의 이런 시각은 文과 質의 조화를 추구했던 공자의 사상마저도 벗어난다. 공자는 ‘명분’[名] 곧 文만 추구하는 당시의 혼란을 바로잡기 위해 그 명분에 걸맞은 ‘실질’[實質]을 갖추어야 된다고 했는데, 이광려는 『노자』의 설명을 통해 그 명분을 없애야 사람들이 실질의 세계로 돌아온다고 하기 때문이다. 그의 이런 점이 그 후학들 곧 이충익과 신작에게 원시유학마저 벗어버리게 하는 사상적 자유를 주었던 것이니, 조선시대 지성사에서 그 영향이 지대했다고 평가해야 한다. The special thing in Kanghwa shool, 『Lao-zi』, among other things, was that it is deviated from the concept of Confucianism and searched for the new viewpoints of world. Of just 5 pieces of existing 『Lao-zi』Commentary in Joseon Dynasty, only 『Cho-won-dam-ro(椒園談老)』 by Lee Chung-Ik was away from points of Confucianism World and reflected the Buddhist viewpoints into the Commentary, which is due to the preceding study of Dok-no-ja-oh-chik(讀老子五則) by Lee Kwang-Ryeo. Influenced by Lee Kwang-Ryeo, Sinjack`s 『No-ja-gi-rak』 is also added by the Lao-zi`s own viewpoints intensively, I think, which is not yet identified because of the remaining preface. In terms of Sangsuhak(象數學), the commented Seo Myeung-Yoong`s 『Do-Duk-Gee-Kew(道德指歸)』 is rather exceptional, but the history of『Lao-zi』Commentary in Joseon Dynasty is a series of process to avoid the justification of Sung Confucianism. Most of 『Lao-zi』Commentary Scholars wanted to deviate from Sung Comfucianism`s world vision through the return into the Beginning-Confucianism(原始儒學). Yet, Lee Chung-Ik affected by Lee Kwang-Ryeo escaped from even Beginning- Confucianism. In this point, Dok-no-ja-oh-chik by Lee Kwang-Ryeo, although it didn`t occupy a part of the Commentary of 『Lao-zi』in Joseon Dynasty, cannot help accepting a big help toward it. Lee Kwang-Ryeo got necessary passages from Chapter 1, 2 and 39(9) among Chapter 81 in 『Lao-zi』, summarized his own idea and expressed it. Lee Kwang-Ryeo thought, "The world of Truth is equal to that of Practice, not appearing as a Name. He showed the Practice as the Name, mentioning that afterward that time, since people clinged to the Name, they didn`t appeal the Practice itself." Also, explaining the Chapter 2 in 『Lao-zi』, the reason lies in this point why ancient Saint forced people not to tell the beauty from the goodness. Lee Kwang-Ryeo`s this view deviated from even Confucius`s Philosophy, which had pursued the harmony between the Pen and the Quality. While Confucius had to take the 'Practice' corresponding with the justification in order to correct the chaos in those days pursuing only "Justification", Lee Kwang-Ryeo insisted that he had to remove the Justification through explaining 『Lao-zi』because people returned the Practice again. By his viewpoint, the followers - Lee Chung Ik and Sinjack- got the freedom deviating from even the Beginning-Confucianism so we need to evaluate that it had great of fect on the history Intelligence in Joseon Dynasty.

지식권력의 해체와 선진 정치사상

윤지원 한중사회과학학회 2021 한중사회과학연구 Vol.19 No.2

Lao-zi was a great ancient Chinese philosopher. His political philosopy holds an important position in ancient Chinese history of political thought, and makes a far-reaching impact. On basis of the original work and the research accomplishment of being achieved, the article synthetically analyses political philosopy of Lao-zi. This paper discusses Lao zi’s political ideology. Combining with Lao zi’s metaphysics category Wu-Wei, this article attempts to expound Wu一Wei一er-zhi, which is the core question of Lao zi’s political ideology. Then it inspects the influence of Lao zi’s political ideology. 노자의 정치사상은 혼란스러운 춘추시대의 사회를 어떻게 하면 안정되고 평화로운 사회로 만드는 가에 목적이 있었다. 당시 제후국들은 안으로는 위정자의 사치와 권력의 사유화가 극에 달하였으며, 밖으로는 영토 확장과 약탈을 위한 전쟁이 끊이지 않았다. 이러한 사회의 피해자는 늘 힘없는 백성들이었다. 때문에 노자는 이러한 백성들이 어떻게 스스로의 본성을 따르는 안정된 삶을 살 수 있을까에 그 정치사상의 초점을 맞추었다. 노자는 당시 사회혼란의 원인을 위정자들의 유위정치에서 찾았고, 이 때문에 무지 무욕 무기교를 바탕으로 하는 무위지치를 주장하며, 바람직한 위정자의 상으로서 성인을 제시한다. 무위정치는 백성들이 자연을 따라 살 수 있도록 해주는 정치이다. 자연은 기교를 부리지 않는 순박함을 바탕으로 하며 이러한 상태에서 각 개체는 평등하며 조화를 이룬다. 자연 상태에서 모든 개체는 평등하며 각각의 개체가 존중될 때 전체는 조화를 이루게 된다. 이것이 노자가 바라는 이상적이 세계였다. 자연계의 질서가 개체와 전체에 내재한 도의 무위작용에 기초해 있듯 노자는 인간사회 역시 도를 체득한 위정자의 무위정치에 의해 다스려지고 질서 지워져야 한다고 주장한다.

老子的 相生과 哲學治癒

신성열 한국중국학회 2015 中國學報 Vol.74 No.-

Today, according as technic develops, mankind is rightful that is enjoying that is rich materially escaping from disease and poverty gradually. The other side, do not know since live within life that is indigent preferably by stress, melancholia etc.. spiritual harm along with very various mental disease, obstacle etc.. It is seemed that civilization succeeds is delivered mankind from material poverty, but it may be plain for material plenty that ultimate target of life is not soon. Then, humanities is degenerated by structure of modern life and thinking how including philosophy, and may suffered mind forward healing and we by healthy life? Research about ‘Lao-zi (老子)’ and ‘『Lao-zi』’ has been studied very variously and deeply. This research examined various analysis of research discussed ‘Lao-zi philosophy’ from viewpoint of ‘Coexistence’ and ‘Philosophical Healing’ meantime. Specially, presented possibility and the method that realize ‘Meaning of coexistence of Lao-zi’ as healing by ‘emptiness (虛)’, ‘pure (樸)’, ‘cleanse the soul (滌除玄覽)’, ‘nondiscrimination (玄同)’, ‘stops by itself and satisfaction (知足)’. Even if A insistence adds in human life and several images today or can not apply as it is without that scrams, may ready a new opportunity by examining it again in viewpoint of healing. Because it is coexistence of new life of that is free that is gotten by changing immoderate greed and depressive civilization preferably that coexistence of Lao-zi is not plant of life about civilization. Also, because it is conversion of life and comfortable and happy life of freedom (healing) in life that mind started in wrong work of human is very dry and busy and is not natural . Therefore, this research can talk that is one beginning to take spare problem “Today, can you cure so-called ‘Disease of mind and heart’ such as loss of spiritual crisis and identity that modern society is knowing by help of philosophy?” through reason and method of Lao-zi.

철학부(哲學部) : 노자적(老子的) 상생(相生)과 철학치유(哲學治癒)

신성열 ( Seong-youl Shin ) 한국중국학회 2015 中國學報 Vol.74 No.-

Today, according as technic develops, mankind is rightful that is enjoying that is rich materially escaping from disease and poverty gradually. The other side, do not know since live within life that is indigent preferably by stress, melancholia etc.. spiritual harm along with very various mental disease, obstacle etc.. It is seemed that civilization succeeds is delivered mankind from material poverty, but it may be plain for material plenty that ultimate target of life is not soon. Then, humanities is degenerated by structure of modern life and thinking how including philosophy, and may suffered mind forward healing and we by healthy life? Research about ‘Lao-zi (老子)’ and ‘..Lao-zi..’ has been studied very variously and deeply. This research examined various analysis of research discussed ‘Lao-zi philosophy’ from viewpoint of ‘Coexistence’ and ‘Philosophical Healing’ meantime. Specially, presented possibility and the method that realize ‘Meaning of coexistence of Lao-zi’ as healing by ‘emptiness (虛)’, ‘pure (樸)’, ‘cleanse the soul (滌除玄覽)’, ‘nondiscrimination (玄同)’, ‘stops by itself and satisfaction (知足)’. Even if A insistence adds in human life and several images today or can not apply as it is without that scrams, may ready a new opportunity by examining it again in viewpoint of healing. Because it is coexistence of new life of that is free that is gotten by changing immoderate greed and depressive civilization preferably that coexistence of Lao-zi is not plant of life about civilization. Also, because it is conversion of life and comfortable and happy life of freedom (healing) in life that mind started in wrongwork of human is very dry and busy and is not natural .Therefore, this research can talk that is one beginning to take spare problem “Today, can you cure so-called ‘Disease of mind and heart’ such as loss of spiritual crisis and identity that modern society is knowing by help of philosophy?” through reason and method of Lao-zi.