인간의 경제적, 도덕적 그리고 종교적 차원 - 애덤 스미스의 경제학과 윤리학을 넘어 왕양명과 키에르케고어의 종교적 존재로 -

양선진 ( Yang¸ Sun-jin ) 사단법인 퇴계학부산연구원 2020 퇴계학논총 Vol.36 No.-

Adam Smith (1723-1790) found it efficient to pursue one's own interests within the scope of satisfying others' interests, and to rely more on mutual interests than to expect of others' benevolence. As such, human beings are physical beings with their souls, so they try to realize the desire and desire to maximize their selfishness, the physical desire of human beings. If understood from the philosophical point of view of Wang Yang-Ming (1472-1528), the human term means a complex of physical desires and souls, and the human term naturally flows in the direction of maximizing one's self-interest. In this regard, mainstream economics, which approaches at a realistic level, sees humans as basically selfish beings. The reason why human beings can be human is that they are not buried in reality but rather seek the values and meanings that life pursues. In this regard, human beings are both economically-looking and at the same time seeking moral life. Adam Smith explored the moral laws, or moral sensibilities, that occur in the mind when a human being enters into the nature and act of an asset to his neighbor or himself. Wang Yang-Ming's point of view is that if the human mind removes its immoral selfish passion and desire and acts according to the voice of the sheep within the human body, the human mind corresponds to the moral principle and reason. Wang Yang-Ming's moral principle refers to the moral feelings of humans that urge individuals to take actions that are beneficial to others' positions and remove desires for their own sake. Kierkegaard(1813-1855) argues that in order to understand the origin of the human mind or of the human soul, one must move on to the absolute, the source of the human soul. The originator of the human soul was not accessible by reason or sensibility, but only through the faith of man. Kierkegaard is divided into aesthetic, ethical and religious levels. And he saw that the path to restoring the fundamental nature of man becomes human through meeting with God in faith, which is the religious stage of man. Wang Yang-Ming stresses that men's physiological or selfish desires should be controlled and governed to prevent them from subdueing the reason and principle of heaven, where they are located in humans. If human nature is governed by nature, which is a true nature, human beings can express good morality like human beings, but if human beings do not recognize the nature of being one of nature, they can act against nature and act immorally. This paper tries to examine the complex and diverse strata of human beings by dividing the two philosophers into these three stages. In particular, we want to look at the lowest level of sensory (psychological) and self-interest at an economic level in order to understand the human nature of today. And besides the economic dimension, we will look at what cultural status human moral dimension has become in our society, and finally, why religious dimension is important in order to properly establish human moral culture.

지성중심의 사고를 넘어선 철학상담의 가능성 모색 - 왕양명과 베르그손 사상의 유사성을 중심으로 -

양선진 ( Yang Sun-jin ) 한국동서철학회 2017 동서철학연구 Vol.0 No.85

Wang Yang-ming is based on the ontology of the characteristic of nature (天地) which has an organic relationship with humanity. According to Wang Yang-ming, human life is ultimately impossible to explain through the laws of physics. Bergson critiqued reason which is separated from the life and the world, because modern Western reason is abstract and speculative. Both philosophers have in common the characteristics which don`t only reject the law of life and understanding of life itself but also emphasized the spiritual dimension. According to Bergson`s essential features of life, life recognizes the initial source of vital explosion. Selon Wang Yang-ming thought that all beings are in an organic relationship with heaven and earth. Philosophical Counseling should recognize the essence of the human condition containing the intellectual, emotional, and spiritual dimension. True Philosophical Counseling should be treated through the fundamental relationships with the God (characteristic nature) rather than the cure recovered from the psychological level to clients.

왕양명과 생명윤리와 전인적 인간관

양선진(Sun - Jin Yang) 한국외국어대학교 철학과문화연구소 2018 철학과 문화 Vol.38 No.-

인간이란 무엇인가? 인간의 본질은 무엇인가? 생명이란 무엇인가? 이러한 본질적이며 근본적인 질문에 대해서 생명공학자를 중심으로 과학기술자들은 나름의 답변을 우리 사회에 제공하고 있다. 인간게놈프로젝트(HGP)는 인간의 본성을 인간의 유전자 안에서 찾으려 하는 유물론적 이해 방식을 취하였다. 하지만 왕양명은 인간의 몸과 정신을 모두 인정하면서도 인간의 중심은 몸( )이 아니라 도덕적이면서 동시에 영적 특성을 지닌 마음, 즉 ‘영명( )’하며 ‘양지( )’를 갖춘 마음( )이라고 본다. 이처럼, 왕양명에 따르면, 인간의 본질은 서양의 주류 철학과 달리, 지성과 감성을 넘어서 도덕성과 영성이라는 특성을 모두 인정하는 총체적이며 통합적 인간 이해를 가지고 있다. What is a human being? What is the nature of man? What is life? Scientists and genetic technologists provide their answers to our fundamental questions about the nature of the life. The Human Genome Project (HGP) takes a materialistic understanding of the human nature to find it in human genes. However, while Wang Yang-Ming recognizes both human body and spirit, human center is not a body but a mind with a moral and spiritual character which means the mind with moral and spiritual heart. Thus, according to Wang Yang-ming, human nature has a holistic and integrated human understanding that recognizes both morality and spirituality beyond mind and emotion, unlike western mainstream philosophy.

서양의 이성중심의 윤리학과 동양의 수양중심의 윤리학 비교 -고대희랍철학과 유가철학을 중심으로-

양선진 ( Sun Jin Yang ) 한국동서철학회 2015 동서철학연구 Vol.75 No.-

The origins of Western Philosophy is based on the Plato`` philosphy and the confucian philosophy is the modern foundation of the Oriental thought. the comparison enter the western philosophy and the eastern thought, specially focusing on the ancien philosophy. Firstly, We can think of the basis of the oriental and occidental ethics. The western ethics is centered on the human reason and the eastern ehical thought is based on the self-discipline. Secondly, we can think of the relation of the state and of the individual. the both philosophy is that the state is more important than the individuals. the individual is the only little element of the state. Thirdly, We are under consideration the relationship enter the human and the nature. It is general that there is different view of nature in the East and the West but in fact, there are many more similarities than differences in the view of nature enter the west and the east. The nature is the self-sufficiency, the self-cause and the perfect being. We have a prejudice that the western people have thought of the object of the conquest about the nature, but this thought is based on the modern view of the western philosophy. the ancient western philosopher have thought that the nature is the fundamental existence and Ultimate being. The non-natural being is derivative existence from the nature.

뇌과학과 심리학의 학제간 접근을 시도한 인간 이해: 베르그손의 철학적 방법론을 중심으로

양선진 ( Yang Sun Jin ) 한국기독교철학회 2020 기독교철학 Vol.29 No.-

The act of personality education being passed, The philosophical world is to discuss on the personality. The human nature is an important topic of the philosophy but the scientists think that the development of the biotechnology and brainscience makes the understanding of human nature possible. It is dominant to them that the human is DNAs or the mass of neurons. they deny that the human has a mental property. Since the 19th century, based on the emergence of psychology as a discipline, the evolutionary psychology and darwinism, they consider that the human being and the animal is the same. Bergson concentrating upon the recent academic trends, essay to inquire into closely his own academic methodology. This paper will show that Bergson`s philosophy is his methodology rather than his thought itself. His methodology is based on convergent thinking of many disciplines. His typical thinking is convergent. He explores the physical and mental problems which is bsed on the scientific achievements of his time. Bergson in his book Matter and Memory developpe his philosophy which is based on the physiological, psychological, and physical and chemical data. “Matter” is to indicate the brain, “Memory” is to instruct the mind. This paper explores philosophical themes, specifically, the human experience of perception. The premise is the perception of the human brain activity and at the same time, it requests the intervention of the spirit. The brain activity alone is meaningless and the perception at the moment involved in a spirit of past memories is meaning. Therefore, Bergson criticizes the dualistic vision that separates the traditional physical and mental and argues monistic perspective which coexist with brain and memory. He acknowledges the distinct reality between the body of the brain and the spirit of the memory. In this regard, Bergson maintains the unique psychologico-philosophical positions.

왕양명의 생명존재론 - 왕양명의 자연과 생명에 대한 이해 -

양선진 ( Sun Jin Yang ) 충남대학교 유학연구소 2016 유학연구 Vol.35 No.-

The Western science is beginning to recognize the nature in view seen from a human perspective, Recognizing the nature different from the human and thinking the nature by a simple matter. The nature by human-centric thinking is one lump of matter and is subject to human use and exploitation. After all, we have the distorted understanding of the natural world and finally exploited the nature. In terms of life, the biotechnology eventually start to the technical thinking and relationship to life. We have the materialism recognizing the life as matter and the nature distinct to the human being. In this sense, recognizing the nature as totality of the simples non interactional parts, the modernist ignores the network of the existences between human and human, between human and the nature. He gave birth to the dichotomy thinking between the subject and the object. The Confucianism emphasizes co-existence and relationships between the natural and human. It help to convert the western scientific and reasonable thinking to the organic and holistic ontology. It does not to deny the unique role of the human being, at the same times the unity of the human and the nature. Wang, Yang-Ming does not ignore and the human spirit. He respect the nobility of the human life and the organic and holistic nature. In this context, We can solve the problems of life and of nature.

생명윤리학자 정제두의 '생리(生理)' 개념의 새로운 해석 -베르그손의 생의 약동(élan vital) 과 정제두의 생리(生理) 개념의 비교-

양선진 ( Yang Sun-jin ) 사단법인 퇴계학부산연구원 2020 퇴계학논총 Vol.35 No.-

In the 17, 18 century, Jeongjedu(1649-1736) is considered among Joseon scholars as wang, Yang-ming philosopher. He criticized the problem of the thought of Li(理) of Jujahak and accepted the Yang-ming's philosophy. He had the occasion to study Jujahak and Yang-ming's thinking together. His open mind overcomes the philosophical system of Jujahak. the life is applied to the principle of the things, because if we apply the principle of the things to the life, the life is the dead things. This research aimed at investigating Hagok Jeong, Je-du’s living principle(生理). For Jeong, Je-du, human nature is at the same time vital being which has the movement and Yangjee moral heart(良知) which make people aware to the moral action. Under this premise, this research suggested the characteristic of his theory of human nature as follows. First, Jeong, Je-du described human nature as the vital being which is different from the things and considered human essence as our moral being.

지성과 직관에 대한 고찰 - 베르그손과 왕양명을 중심으로 -

양선진 ( Yang Sun-jin ) 사단법인 퇴계학부산연구원 2022 퇴계학논총 Vol.39 No.-

Humans recognize things and gain enlightenment in a variety of ways, including instinct, intuition and reason. What is intuition, reason or intelligence, and wisdom in the most important function of human perception and how can we understand it? The Eastern philosopher is the first to understand through these philosophical ideas, the philosophy of Henri Bergson(1859-1941), the philosopher who performed the clearest philosophical work on intelligence and intuition among these rather ambiguous concepts. I would like to understand the concepts(知, 智, etc.) that emerge in the philosophy of Wang Yang Ming(1472-1528). Bergson's intelligence is the reason for grasping space and language. If intellect is an indirect consciousness, intuition is a direct consciousness; If the intellect distinguishes the inside of the cognitive subject from the outside of the cognitive subject, intuition is in the state without the inside of the cognitive subject. If the Wang Yang-Ming's mind is the dimension of human effort, the knowledge meaning intuitive meaning, or yangji(良知), is the opposite. Sunny does not simply mean metaphysical and ontological knowledge as in the case of Bergson, but also has an intuitive and moral meaning. If human mind is a human truth that can be reached through human effort, heavenly truth is a world that cannot be reached by human intellectual effort. Bergson's intuition is an extension of intuition that extends from the realm of philosophy to the realm of religion. Bergson's intuitive perception is different from Wang's intuition in that it does not mean that it is complete or intrusive, and that it is the product of hard work. Wang's intuition concept is that Wang's moral intuition or moral sense, which inherits the idea of Mencius, is not the result of a priori epigenetic effort, but rediscovers the ability of all human beings through fostering.

미의 황금비는 여전히 유효한가?

양선진(Yang Sun-jin) 전주대학교 한국고전학연구소 2021 공존의 인간학 Vol.- No.6

인공지능(AI) 기반 사회의 치유와 행복 모색 - 왕양명의 양지(良知) 개념의 철학상담적 해석 -

양선진 ( Yang Sun-jin ) 사단법인 퇴계학부산연구원 2024 퇴계학논총 Vol.44 No.-

Since modern times, human reason has undergone a process of tooling for purpose and its essence has been distorted. And with the advent of the fourth industrial revolution dominated by various technological civilizations such as Big Data and artificial intelligence, conflicts between humans are expected, as well as conflicts with machines entering the human realm. In this context of the times, what is human excellence or nobility different from other species? What is the virtue that human beings should possess? The most important virtue human beings have is interpreted from various perspectives, depending on the times. In the sense that a new human outlook is requested to live up to this era, we will consider it through the names of Nietzsche and Bergson in the West and Wang Yang-ming in the East. Because they are pioneers of the East and the West who want to go beyond the traditional sense of reason. Why are they able to criticize modern humanism and present new human views and what is the rationale? Since humans have lives, they can be faithful to the nature of life when they allow us to express human desires and desires as they are. So Nietzsche saw that human nature was vital and that life should appear in the direction of the ceaseless will. Nietzsche, however, overlooks the possibility that humans can have their own life when they remove or desensitize life's desire for life and emotional dimensions. It is worth remembering whether a biologist, who emphasized the will of life while emphasizing the life of life, made a great mistake of ignoring and overlooking the aspects of life that make life poor and debilitating, while overlooking the mental dimension of life. From this point of view, studying abroad essentially recognizes the active and willful life, while at the same time stressing the need for the mental ability to act as a buffer when the will of human beings prevails in life. In order to maintain the vitality of human beings, we recognize the will of the physical or emotional dimension of human life, but at the same time emphasize the mental dimension of human beings. It is the human mind that can control the human body. As in Bergson's case, or as in the theory of Confucianism, human beings can enjoy human-like life when they control the nature of the body not to show too much.