삼봉 정도전의 도가철학 해석의 관점과 그 한계 비판 = Sambong Jeong Do-jeon's Interpretational Perspective of Taoist Philosophy and the Criticism of the Limits

다국어 초록 (Multilingual Abstract)

In understanding the history of Korean Taoist philosophy at the end of Koryo and the early Joseon dynasty, Sambong Jeong Do-jeon (1342-1398), is a person who occupies an important position. He not only presented the philosophical ideology of the foundation of Joseon through the Confucian viewpoint of the world, but also took the initiative in rejecting Buddhism and Taoism. While there have been a number of research results of Jeong Do-jeon's criticism of Buddhism, there has not been individual research on the limits of Jeong Do-jeon's criticism of Taoism. Therefore, this study is based on the objective and necessity to examine Jeong Do-jeon's basic position of the interpretation of Taoist philosophy and its limits.
In the first place, this writing pays attention to Jeong Do-jeon's basic position of studies. Jeong Do-jeon defines Taoist philosophy as Qi studies with the nature of a cult. Yet this limit of Qi studies is attacked by the mind studies of Buddhism which he regards as another cult. Furthermore, the Qi studies and mind studies are attacked as other studies from the final frame of category he himself defines Li studies as. As a result, Jeong Do-jeon's criticism of Taoism, like his criticism of Buddhism, is certain to be presented as a way to protect his religion.
Then, this writing focuses on Jeong Do-jeon's interpretational perspective of Taoist philosophy and its limits. This writing examines the basic position of Jeong Do-jeon's interpretational perspective of Taoist philosophy in four aspects. They are: (1) the characteristic of a discontinuous viewpoint of the world, (2) that of immorality, (3) that of escapism to deny reality, and (4) that of the quest to live ever-young. This writing, however, focuses on the fact that Jeong Do-jeon's interpretational perspective of Taoist philosophy was never a fair valuation.
Thus, this writing finally pays attention to Jeong Do-jeon's negative interpretation of Taoist philosophy and gives criticism of its limits in the following four aspects. In short, the meaning of Taoist philosophy, unlike Jeong Do-jeon's perspective, has (1) the permanence of beings and lives, (2) the morality to criticize morality, (3) the realism to criticize reality, (4) the view of life and death to transcend life and death. Through the result of this examination, Jeong Do-jeon's interpretational perspective of Taoist philosophy is certain to be presented with a certain objective. Furthermore, the meaning of Taoist philosophy which has been distorted by Jeong Do-jeon is seen to have a chance to be renewed.

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