주렴계 (周濂溪) 의 도 (道) 사상

고강옥 중국철학회 1992 中國哲學 Vol.3 No.1

曹南冥의 精神哲學과 現代人의 使命

高康玉 釜慶大學校 1998 釜慶大學校 論文集 Vol.3 No.1

The writer has studied Cho Nammyung's philoshphy, thought and spirit, who was one of very famous Korean Confucianists in 16 century. Particularly, the writer has investigated and analyzed 心統性情圖 (a diagram about shing and ching) among his 聖學二十四圖 (24 diagrams about holy Confucianism). 心統性情 (Shintongshingching) has four meanings: 1. 心統包性情 (Mind contains shing and ching) 2. 心統合統括性情 (Mind consolidates shing and ching) 3. 心統辛性情 (Mind supervises shing and ching) 4. 心統率調節性情 (Mind leads, rules, controls, regulates and adjusts shing and ching) 心統性情 originated from 率性 of the Mean (中庸). On the bases of the theory of Cho Nammyung's 心統性情, the writer ha sstudied the modern people's mission for the creative establishment of desirable human moralities, for the right restoration of the natural environment, and for the absoluyte achievement of the human peace in the future world society.

이퇴계의 태극도 연구

고강옥 釜山水産大學校 1995 論文集 Vol.51 No.-

禮記의 「道」思想 硏究(Ⅰ) : 學記篇의 大道를 中心으로

高康玉 釜山水産大學校 1989 論文集 Vol.42 No.-

The writer thinks the most important thought of Li-Chi 禮記 is the spirit of Doh 道. Of course, Li-Chi 禮記 is the Confucian Book in which complex Li(courtesy) is explained chiefly. But the Li 禮 is based upon the Doh of Heaven 天道. Therefore the thought of Doh 道 is the centralist philosophy of Li-Chi. In this paper, the writer studied the Doh of Li-Chi, particularly the Great Doh 大道 of Hsue-Chi 學記 in the Li-Chi. The Great Doh 大道 are both the Great Doh of the principle of the purpose of teaching and learning, and the Great Doh of the principle of the methods of teaching and learning. In order to study this Great Doh, first, the writer inspected the words in the Li-Chi, which means the Great Doh. Next, the writer studied the necessity of teaching and learning. In the Great Doh, respecting true teachers is one of the most important principles. In modern times, the Great Doh is very necessary for making wrong education correct. Therefore, not only all the teachers must grasp the Great Doh, but also all the students and pupils should learn and practice the Great Doh.

「禮記」中「道」的價値觀

高康玉 釜山水産大學校 1992 論文集 Vol.47 No.-

이 논문은 中國人의 價置觀은 徹底히 禮記의 道에 根據해 있다는 論者의 持論에 따라 禮記의 道를 硏究함에 있어서 禮記中의 學記에 나타난 道思想을 全般的으로 훑어 보는 글이다. 道는 天道, 地道, 人道, 鬼神之道로 나누어 볼 수 있는데, 禮記中의 道는 반드시 人道이다. 禮記中의 天道, 地道, 鬼神之道는 徹底히 人道와 더불어 不可分의 關係속에서 行하여지는 바의 道이다. 禮記中의 道는 性을 統率하는 道이다. 論者는 처음으로 禮記의 「中庸」首章속의 '率性之謂道'를 이처럼 풀이하고, 이 獨特한 풀이方法에 根據해서 이루어진 '道'思想을 'Doh-ism'이라고 이름붙였다. 그러므로 'Doh-ism'은 곧 中庸의 道이다. 이는 「周易」 가운데 '乾道變化 各正性命' 과 「禮記」가운데 '節性'에 根據해서 풀이되어진 것이다. 禮記는 尨大한 體制와 精深한 思想을 자랑하는 一大鉅著로서, 儒家의 禮에 對한 各種 禮論을 다루어 밝히고 있다. 그 難澁한 禮들을 撮要하여 꿰뚫는 根本原理가 곧 '道'一字이다. 왜냐하면 '禮'는 '天之道'에 根據하기 (禮記 禮運) 때문이다. 『禮記』「學記」의 道는 敎學의 大道이니, 이는 스승의 大道와 學生의 大道를 說明한 것이다. 그러므로 '人不學不之道'라 한 것이다. 參考文獻은 『禮記 鄭注』와 李朝 權近의 『禮記淺見錄』이다.

周易의 「黃中道」硏究

高康玉 釜山水産大學校 1992 論文集 Vol.48 No.-

1) Preface(*1) In this paper, I try at first to discuss and prove that the most principle of Confucian thought must be the Doh of huangzhung in the I Ching. The central principle of Confucian thought is the Doh(*2), and this Doh is the Doh of zhung. Therefore Confucius always emphasized this Doh as <zhungyong> or <shihzhung>. The <zhungyong> is one of the philosophical terms of Confucius. I think the origin of the <zhungyong> must be the Doh of huangzhung in the I Ching. As the huangzhung and the Doh are absolutely indivisible concepts, I've made the term <Doh of huangzhung> that is my own philosophical term that is combined with both <Doh> and <huangzhung>. Then I inspect the origin and source of <Doh of huangzhung>, its many inscriptions, its many meanings, and its etymology. And next I deal with the relations between the <Doh of huangzhung> in the I Ching and the other concepts, and I study their contents. 2) Conclusion Till now, I've already studied the <Doh of huangzhung> in I Ching, and as a result, I think it is made clear that the <Doh of huangzhung> in I Ching is the ultimate principle of Confucian thought. And also I've investigated so many meanings of the <Doh of huangzhung> from many angles. The general contents are briefly accounted for as follows. I Ching is the holy book in which every individual <I> tries to study and realize the Doh. The Doh is the very Doh of huangzhung. The Doh appears in the spirit of every individual <I> who tries to respond and fit properly to all the changes, transitions and variations, or tries to rule over and control them, or studies and tries to realize the Doh with which every individual <I> creates properly new changes, transitions and variations for the good. There are many enormous changes and transitions and variations in the world of nature, the human societies, cultures and civilizations, and the internal worlds (the worlds of mind and character and emotion). The Doh of huangzhung is the Doh of the highest propriety, the Doh of the most suitability, the Doh of the best adequacy, and the Doh of the highest moderation in English. The etymology of the Doh of huangzhung must be from the character inscribed on the back-shell of the tortoise(turtle) in the Yin dynasty of old Chinese history. I think that the tribe of the Yin dynasty and the tribe of old Korea were the same. And so I presume that the etymology of the Doh of huangzhung is <Dopta> and <Almazung> in Korean. Namely, I think that the etymology of <Doh> is from <Dopta>(to help) in Korean, and the etymology of <huangzhung> is <Almazung>(propriety, adequacy, suitability, moderation) in Korean. The Doh of huangzhung is divided into <the male Doh of huangzhung> and <the female Doh of huangzhung>. Further, <the male Doh of huangzhung> and <the female Doh of huangzhung> are divided into four Doh, namely <the Doh of huangzhung in heayen>, <the Doh of huangzhung in human-beings(mankind)>, <the Doh of huangzhung in earth>, and <the Doh of huangzhung in the invisible world>. Through understanding and carrying out <the Doh of huangzhung in human-beings(man-kind)>, every individual <I> tries to regulate and harmonize <the Doh of huangzhung in heaven>, <the Doh of huangzhung in earth> and <the Doh of huangzhung in the invisible world>. By this time, <the Doh of huangzhung in heaven> has attained shihzhung(propriety at that time), <the Doh of huangzhung of the earth> has maintained lizhung(adequacy to one's advantage), <the Doh of huangzhung in the invisible world> has held jihzhung(moderation in secret), and finally <the Doh of huangzhung in human-beings(mankind)> has supported hozhung(suitability for peace and harmony). The Doh of huangzhung is, in a word, <the Doh of most suitability>. It is the most fundamental spirit, principle and duty with which every individual <I> studies and researches new things constantly in order to attain to the highest suitability to all the changes and regulate them the most properly and rule over them the most adequately. Therefore, <the Doh of the highest suitability> is greatly different from modern science, from which all the scientists to exclude all the human-beings, and in which they study and research only the natural laws of matter. But in the Doh of huangzhung in the I Ching, every individual <I> must be thought of as an absolutely central beings, and every individual <I> studies so many laws of all changes and tries to put them to practical use and help all human-beings and make them and all the things in the universe perfect. And finally every individual <I> tries to make all the universe harmonious. For that reason, I maintain that <the Doh of the most suitability> which is the ultimate principle of Confucian thought must be the best method with which every individual <I> tries to solve all the problems of current scientific society where every individual <I> is troubled by public harm and solitariness. The Hotu 河圖 and the Luoshu 洛書(*58), which are not understood by any scholar, are only a mysterious mark and painting to make <the Doh of the highest suitability> clear. The <yi> is divided into the yi of symbol and number and the yi of meaning and spirit(*59). However, both are to verify the Doh of huangzhung. To explain in detail, the yi of symbol and number is to study the highest proper symbol and number which is helpful to all human-beings, much as current science and mathematics and geography are. And the yi of meaning and spirit is to study the best suitable meaning and spirit of helping all humanbeings, much as current metaphysics(namely philosophy and schools of religion do). Therefore, the yi assumes all the past and current learnings as the yi of symbol and number and the yi of meaning and spirit. The scientists of current learnings try to exclude the feelings and emotions and subjectivity of human beings as much as possible, and they chiefly esteem making facts clear. But philosophers of the yi thoroughly respect the feelings, emotions, subjestivity, and wisdom of human beings, and try to make facts clear and utilize them for the good, and further they try to grasp the spirit of <the Doh of the highest suitability> which is the ultimate state of being, and realize <holistic utopia> of uen-heng-li-zheng where all human beings respect the holy and wise and scholars who grasp the thorough spirit of <the Doh of the highest suitability> in that all human beings willingly help each other or one another(*60).

맹자의 「대도(大道)」 사상 연구

고강옥 고려대학교 철학연구소 1984 철학연구 Vol.0 No.8

Sir P.F. Strawson advocated accepting a descriptive metaphysics as an alternative to a revisionary metaphysics. According to his descriptive metaphysics, only particulars can be logical subjects, whereas universals can be logical predicates. This aristotelian thought will be analysed and criticized. I will argue against the standpoint that a unique ontological distinction is embedded in all possible conceptual systems related to ordinary languages. A new kind of descriptive metaphysics based on a holistic analysis of our common-sense world view will be proposed. 'The spontaneous beliefs functioning in our life-world will be a guideline for such an analysis. A descriptive metaphysics which will be proposed in this article may serve as a methodological framework of philosophical thinking in the conceptually pluralized worlds.

예기의 [도]사상 연구 1

고강옥 釜山水産大學校 1989 論文集 Vol.42 No.-

[통서]의 치천하론

고강옥 釜山水産大學校 1986 論文集 Vol.37 No.-

도이즘(Doh-ism)의 中庸과 黃中道 比較硏究

고강옥 부경대학교 인문사회과학연구소 2004 인문사회과학연구 Vol.4 No.-