화이트헤드와 화엄불교

안형관 한국화이트헤드학회 2001 화이트헤드 연구 Vol.4 No.-

소외 개념의 정의와 그 현대적 적용

安亨寬 대구효성가톨릭대학교 현대사상연구소 1992 현대사상연구 Vol.3 No.-

이데올로기 比判敎育을 통한 새마을 精神敎育 方案 : 大學生의 境遇를 中心으로

安亨寬,趙旭衍,鄭芳子,孫炳煥,趙珠煥,嚴妙燮 효성여자대학교 새마을연구소 1982 새마을硏究論文集 Vol.2 No.-

西洋의 哲學的 傳統과 A.N.Whitehesd

安亨寬 영남철학회 1984 哲學論叢 Vol.1 No.-

Alfred North Whitehead의 知覺論에 關한 硏究

安亨寬 대구효성가톨릭대학교 1980 연구논문집 Vol.22 No.1

1) This treatise is a study on whitchead's theory of perception in the later period. His theory of perception is dependent upon his metaphysical categoreal scheme;therefore we have to illustrat Whitehead's metaphysical fundamental noions before we examine his theory of perception. In genenal, it is apparent that his theory of perception is the foundation for epistemology. Whitehead said in 'Process and Reality' that epistemological difficulties are to be solved only by an appeal to ontology. The basic notions of Whitehead's theory of perception are 'actual entity'(actual occasion), 'process'(concrescence), 'Prehension(feeling)', 'eternal object' and 'nexus'. According to whitehead's theory, actual entities are the final real things of which the world is made. There is no going behindactual entities to find anything more real. And concrescence is the name for the process in which the universe of many things acquires an individual unity in a determinate relegation of each item of the 'many' to its subordination in the constitution of the novel 'one'. There are two kinds of processes. They are microscopic and macroscopic processes. Microscopic process is what is described as the concrescence of becoming of an actual entity. Macroscopic process, however, is the transition from one actual entity to another. This transition is efected by means of causal feelings. This transition is an sct of causation. Each actual entity is conceived as an act of experience arising out of data. The objectification of other actual entities forms the given data froms which an actual entity originates. each actual entity is a throb of experience in cluding the actual world within its scope. It is a process of 'feeling' the many data, so as to absorb them into the unity of one individual 'satisfaction'. Here 'feeling' is the term used for the basic generic operation of passing from the objectivity of the data to the subjectivity of the actual entity in questions. There are two species of prehension, 'positive' and 'negative'. A feeling belongs to positive species of 'prehension'. Accordingly, the becoming of an actual entity begins with causal feelings of prehensions. These feeling constitute the initial of 'receptive' hpase of an actual entity in which the past world is received as felt, and all subsequent phases in the process of an actual entity consist in integration and reintegration of its causal feelings of the past with each other and with 'conceptual feelings'. Here conceptual feelings are feelings of eternal objets. According to Whitehead's theory, eternal objects are forms of eternal objets. According to whitehead's theory, eternal objects are forms of definiteness capable of specifying the character of actual entities; they are ar 'Pure Potentials for the specific Determination of Fact'. An actual entity's process of becoming is a process of acquiring definiteness by a series of dicisions to select or reject various eternal objects. Whitehead's statement on 'nexus' is as follows; "Actual entities involve each other by reason of their prehensions of each other. There are thus real individual facts of the same sence in which actual entities and the prehension are real, individual, and paticular. Any such particular fact or togetherness among actual entities is called a 'nexus'." 2) Whitehesd's statement on modes of experience is the following. "An adequate account of human metality requires an expanation of (i) how we can know truly, (ⅱ) how we can err, and (ⅲ) how we can critically distinguish truth from error. Such an explanation requires that we distinguish that type of mental functioning which by its nature yields immediate acquaintance with fact, from that type of functioning which is only trustworthy by reason of its satisfaction of certain criteria provided by teh first type of functioning. The first type of functioning is properly to be called 'Direct Recognition' and the second type 'symbolic Reference'." Here 'direct recognition' means two pure perceptive modes of 'causal efficacy' and 'presentational immediacy'. The two modes may be briefly described as follows. "Perception in the mode of causal efficacy produces percepta which are vague, not to be controlled, heavy with emotion ; it produces the sense of derivation from an immediate past, and of passage to an immediate future." And causal efficacy is the more primitive and fundamental of the two pure modes of perception. Perception in the mode of causal efficacy is the basic mode of inheritance of feeling from past data. But "the precerta in the mode of-presentational immediacy have the converse characteristics. In comparison, they are distince, definite, controllable, apt for immediate enjoyment. We are subject to cur percepta in the mode of efficacy, we adjust our percepta in the mode of immediacy." That is to say , presentaional immediacy is the perceptive mode in which there is clear, distinct consciousness of the 'extensive relations' of the world. In this 'mode' the contemporary world is consciously prehended as a continuum of extensive relations. But neither of these two pure perceptive modes involves consciousness, and neither one is capable of producing error. In the higher phases of experience, however, the two pure modes are synthesized in the mixed mode of 'symbolic reference' in virture of certain components which they have in common(i.e., 'sense-data' and 'locality'). In the process of integration of the two modes of perception there arises a new element of integration. Accordingly, while the two pure perceptive modes are incapable of error, symbolic reference introduces this possibility. When human experience is in question, perception almost always means perception in the mixed mode of symbolic reference. Namely, symbolic reference is the mixed mode of perception characteristc of fully alert human perception. It is an integration of an interplay between, perception in the mode of causal efficacy and perception in the mode of presentational immediacy. 3) In Whitehead's theory of perception the theory of propositions and propositional feelings is presupposed by his account of conscious experience. According to Whitehead, a propositionis hybrid sord of entity in which an eternal object is fused with an actual entity. A proposition is neither a feeling nor a judgement in whitehead's system. A proposition shares with an eternal object the character of indeterminateness. But they differ in that an teernal object refers to actuality with absolut generality, whereas a proposition refers to indicated logical subjects. A propositional feeling is a feeling that has a proposition as its datum. This propositional feeling is called a simple comparative feeling. Consciousness is an eternal object and it is how we feel the affirmationnegation contrast. An affirmation-negation contrast involves holding together in aunity as one datum a feeling of anexus of actual entities and a feeling of a proposition with its logical lsubjects members of the nexus. Concslousness is involved as an element in the subjective form (eternal object) of the class of feelings called 'intellectual feelings'. This type feelings arise from the integration of apropositional feeliing with the 'indicative feeling' from which it is partly derived. But since there are two main types of propositional feelings, the 'intellectual feelings' may likewise be subdivided according to the type of propositional feeling involved in the process of integration. Thus 'conscious perception' involves the type of propositional feelings called 'perceptive feeling': and 'intuitive judgements' involve the type called 'imagingative feelings'. Conscious perceptions may be further classified into 'authentic', 'direct' or 'indirect', and 'unauthentic'. Intuitive judgents are also given a further classification as being of the 'yes-form', the 'no-form', or the 'suspended-form'. 4) We must now examine whitehead's views on 'truth' for the sake of complete illumination of his theory of perience. In Whitehead's system truth may be explained as the experience of actual entities. Now there is a distinction between 'reality' and 'appearance' which is useful inexplaining the nature of truth. This distinction is based on the nature of actual entities as self-creative processes. According to Whitedead's theory, the objective content of the initial phases of reception is the real antecedent world, as given for a actual entity. This is the 'reality', and it is the basic fact of new actual entity. Appearance is described as follows. "This difference between the objective content of the initial phases of the physical pole and the objective content of final phase, affer the integration of physical and mental poles, constitutes 'appearance' for actual entity. Truth may now be defined in terms of reality and appearance. According to Whitehead. "truth is the conformation of appearance to reality". And he specify any criteria whereby we may distinguish turth from error in any given case. These criteria are suggested in the following prssage. "There are therefore two immediate guarantees of the correctness of a conscious perception; ont is Hume's test of ' force and vivacity', and the other is the illumination by consciousness of the various feelings involoved in the process". 5) If our explanation Whitehead's theory be right, whitedead has at any rate solved some perplexing problems of epistemology. Cusation is no longer a mystery;for an act of perception in the mode of causal efficacy is an act of causation. The objects ofperception are directly perceived;for they are present as objectified in the perceiving object. All the difficulties of a representative theory are thereby avoided. And what are perceived are not mere universals or qualities but particular entities. It is therefore unnecessary for whitehead to try to reconstruct the objects of perception. Furthermore, the synthesis of rationalism and empiricism in Kant wasn't accomplished;whereas whitehead completely achieved it through the argument for perception in the mixed of symbolic reference.

화엄불교의 육상원융과 기능적 가족

안형관,전영숙 한국동서정신과학회 2001 동서정신과학 Vol.4 No.2

가족은 사회를 구성하는 기본단위로서 가족구성원과 가족, 가족구성원과 구성원간의 상호의존적이고 순환적인 인과관계를 지닌다. 기능적 가족이란 융통성이 있고, 진실한 상호작용이 이루어지며, 가족구성원 상호간에 의사소통이 원활하고, 경험의 개방과 공유가 가능하며, 분화가 잘 이루어지며, 위계질서와 경계가 명확한 가족이다. 화엄불교의 육상원융은 전체와 부분의 조화로운 관계를 잘 설명하고 있다. 어떤 것도 홀로 고립적으로 존재하지 않으며 각 부분은 전체를 위한 원인이자 결과로서 상호작용의 중요성을 나타내고 있다. 육상-총상 · 별상 · 동상 · 이상 · 성상 · 괴상-이 원융하다는 것을 가족에 적용하여 보면 가족과 가족구성원이 조화를 이룬다는 것을 말한다. 가족구성원 개인의 자유와 인격이 보다 이상적으로 실현되면서 가족의 공동선에 있어서도 최선의 상태가 이루어지는 것을 말한다. 오늘날 가족의 전통적 가치관이 급속도로 붕괴되면서 새로운 가족윤리가 정립되지 않은 혼란을 겪고있다.서양의 가족치료 이론을 민족적 문화적 배경이 다른 우리의 가족에 그대로 적용할 수는 없을 것이다. 우리 것의 장점과 서양이론의 장점을 살려 상호보완적으로 적용해야 할 필요성이 있는 것이다. 따라서 화엄불교의 육상원융의 이론을 통해 다중인과로서의 가족, 가족구성원과 가족의 다층다중적인 관계를 종합적으로 보는 안목을 배울 수 있을 것이다. As a family is a basic unit of society, a family has interdependent and circulative Karma between family members and the family and among family members. The well-functioning family is a family with flexibility, true interaction, good communication among members, the possibility of opening and sharing of experience, good differentiation, clear rank order and boundary. Interpenetration of the Six Characteristics of Hwao˘m Buddhism describe the harmony of the parts and the whole. They also explain the importance of interaction- nothing exists alone, each part is the cause and result of the whole. If we apply the Six Characteristics-Universality, Particularity, Identity, Difference, Formation and Disintegration-to the family, we can seea good harmony between family and family members. When freedom and personality of each family member comes exactly true, the best condition for the common good of the family is realized. In these days we are confused because we cannot establish a new family morality after the collapse of traditional family values. The western psychotherapy does not apply to our family because it is totally different from western families. we combine the western families' merit with ours in mutual complementarity. Therefore we must have a good eye for looking synthetically at the family as multi-Karma and the relationship of family and family members as multi-stratum and multi-relationship through Interpenetration of the Six Characteristics of Hwao˘m Buddhism.

Feuerbach의 疎外論에 관한 批判的 硏究 : 그리스도敎的 宗敎批判의 批判

安亨寬 효성여자대학교 학생생활지도연구소 1984 生活硏究 Vol.2 No.-

화이트헤드 철학에 있어서 종교와 신 문제

안형관,박정숙 대구효성가톨릭대학교 교육연구소 1998 가톨릭敎育硏究 Vol.8 No.-

My purpose of this study is to find out the possibility of overcoming the challenge of the modern philosophy to the religious philosophy and restoring the latter by investingating Whitehead's religious viewpoint. By Whitehead, religion is force of belief cleansing the inward parts, and it exhibits four factors or sides of itself in human history. These factors are ritual, emotion, belief, rationalization. According to Whitehead, religion requires a metaphysical backing, for its authority is endangered by the intensity of the emotions which it generates. In the Whitehead's metaphysical system, analogously to all actual entities, the nature of God is dipolar. He has a primordial nature and a consequent nature. In conclusion, to Whitehead the nature of God is dipolar, that is, primordial and consequent. Traditionally God in primordial nature is easily accepted. God in consequent nature, however, is very innovative. So Whitehead's viewpoint will open new horizon which makes possible the significant dialogue and encounter with traditional concepts of God.

헤겔과 마르크스의 소외론에 관한 연구

안형관 대구효성가톨릭대학교 현대사상연구소 1990 현대사상연구 Vol.1 No.-

화엄법계연기설과 가족치료

안형관,전영숙 한국동서정신과학회 2001 동서정신과학 Vol.4 No.1

화엄불교의 법계연기설은 부분과 전체의 관계를 설명해주는 훌륭한 지침이 된다. 가족치료에서는 개인이 가지고 있는 문제나 증상들을 그 개인의 것이라고 보지 않는다. 법계연기란 법계의 사물이 천차만별이지만 서로 인과관계를 가지고 있으며 단독으로 존재하는 것은 하나도 없다는 것이다. 가족은 서로 분리된 개인의 연합체가 아니라 상호의존적이고 순환적 인과관계를 지닌다. 이는 화엄법계연기가 가족치료에 있어서의 체계론적 입장과 다르지 않다는 것을 말해준다. 특히 법계연기를 설명하는 육상원융론의 총별總別, 동이同異, 성괴成壞라는 세 쌍의 상대되는 개념은 가족이라는 또 하나의 법계를 훌륭하게 설명해준다. 총상은 가족전체를 의미하고 별상은 가족구성원을 뜻한다. 동상은 한 가정을 구성한다는 동질성을 말하고 이상은 가족구성원 각자가 성별, 모습, 개성이 각각 다른 것을 말한다. 성상은 가족구성원이 상호의존적으로 한 가족을 이루는 것을 말하고 괴상은 각자의 특성을 가지고 각자의 위치와 역할을 가지는 것을 말한다. 육상 중 어느 한 부분만 무시되거나 강조되어도 병리적인 가족이 될 우려가 있다. 기능적인 가족이란 체(총,별) · 상(동,이) · 용(성,괴)이 잘 조화된 가족, 가족이라는 동질성과 가족구성원이라고 하는 다양성을 인정하고 존중하는 가족이라고 할 수 있다. 즉 육상이 원융한 법계연기의 세계를 구현하고 있는 것을 말하는 것이다. 화엄사상은 부분과 전체의 조화로움을 강조할 뿐만 아니라 화엄선을 통한 수행적 방법을 제시하고 있다. 법계연기설은 보살의 정신과 행원의 이론적 근거가 된다. 가족체계의 변화를 통하여 내가 성장하고 나의 성장은 또한 가족체계의 변화를 가져오게 된다. 화엄경에서 초발심시변성정각이라고 했듯이 내가 곧 가족이고 우주이므로 우리 모두는 자기성장을 위하여 끊임없는 노력 해야할 것이다. Dharmadha￣tu Prati￣tyasamutpa￣da in Hwao˘m Sutra is a very good guideline to explain the relationship between the part and the whole. In the family therapy, the personal problems and symptoms are not regarded as personal things. Dharmadha￣tu Prati￣tyasamutpa￣da means that the things in the Dharmadha￣tu have an infinite variety but they also have a causal relationship, so nothing exists alone. The family is not separated personal complex body but is interdependent and a circulative causal relationship between each other. It is said that Dharmadha￣tu Prati￣tyasamupa￣da in Hwao˘m Sutra is not different from the systematic point of view in family therapy. Especially, these three opponent conceptions-Universality Mark and Particularity Mark, Identity Mark and Difference Mark, Formation Mark, Disintegration Mark of The Interpenetration of The Six Marks-explain well about another Dhamadha￣tu, Family. Universality Mark means the whole family, Particularity Mark meansthe members of the family. Identity Mark means the same quality consisting in a family, The Difference Mark means each member' sdifference in sex distinction, appearance, characteristic in family, The Formation Mark means the family members consist in one family interdependently, The Disintegration Mark means that each member in the family has his own position and role with own characteristic. Even if one Condition is passed over and emphasized, it would be a pathological family. The capable family is a family that harmonizes Essence, Function and Characteristic and recognizes and respects the same quality of family itself and the variety of the family members. That is, the six marks embody the world of unrepresentative Dharmadha￣tu Prati￣tyasamutpa￣da. The Idea of Hwao˘m Sutra not only emphasizes the harmony of the part an whole but also suggests the way of practicing through Hwao˘m Son. The theory of Dharmadha￣tu Prati￣tyasamutpa￣da became theoretical basis of the Boddhisattva Spirit, Practices and vows. Through the change of family system, I achieve self-growth and my self-growth brings the family system into change. As Hwao˘m Sutra said "The moment one begins to aspire with one's heart, instantly perfect enlightenment is reached", that is to say, I am a family and universe, so we must make constantly an effort to accomplish self-growth.