老莊의 意識構造論 = The Structure of Lao-tse and Chuang-tes's Consciousness

다국어 초록 (Multilingual Abstract)

In the Preface, the investigator states that his purpose is to clarify the structure of consciousness in Lao-tse and Chuang-tse. In Chapter Ⅱ, the Moral view of consciousness of Confucius and Mencius stands In contrast to the view of Lao-tse and Chuang-tse's active function of conscioness. Confucius and Mencius formed a moral value system of consciousness, and its morality is ‘matter of course’ morality, to defend and obey the feudalistic system of Joo was a matter of course. Confucius and Mencius applied this same matter of course to consciousness. However, this bears no relation to the function of consciousness. The moralitistic value system of Confucious and Mencius confronts contradictions and failure.
As opposed to Confucius and Mencius, Lao-tse and Chuang-tse, who were based on the view of the function of consciousness, have not tried to establish from consciousness a possible ground for establishing an upper structure of value; they rather tried to dig into a lower level of consciousness as a foundation for falling into contradictions, instead of trying to eliminate contradictions.
There are seven stages in reduction to the lower structures. This in the problem of 7 returns and 9 reductions In 9 reductions. the final two reductions are included.
The purpose of the reduction was not a re-confirmation of intellectual value of consciousness, but its re-definition. The result of the reduction was not the self-clarification of consciousness, but the relative transformation of knowledge and ignorance and self-consciousness and unconsciousness.
Its method of reduction was ‘self-proof and self-attainment,’ which is the method of one's own proof, as opposed to Confucius' and Mencius' moralistic ratiocination. By retraining desires, pure senses prove to be actual phases of transformation, and the proved results of the pure senses, the thought comes to include the errors of one's judgements. In Chapter Ⅲ, by following the process of 7 returns based upon self-proof and self-attainment, the investigator has attempted to clarify the relative transforming structure of the depths of consciousness.
In chapter Ⅳ, in conclusion, he has attempted to point out the transforming structure of
consciousness. As a result of the first method of reduction, the ground, comitting contradictions of consciousness, has come to self-realize the fact that by the too intensive demand, the consciousness of value was unconscious of the relative transformation of value. In the second method of reduction, that is the reduction to the 9, one reaches to the self-consciousness that one has been unconscious of, the fact that relative transformations of values were grounded on the correlation between life's naturalness and unnaturalness, on two forces of life and death, on two energies of life and death, on two forces of material fullness and emptiness, and on a relative transforming action of mental and physical powers.
What is called consciousness is nothing but the relative transforming body in action, moving between ignorance and knowledge, and vice versa It is in life-in-death and death-in life that these two forces are included. The depth consciousness of a man explains its own structure, and it proves the transforming structure by participating in things and society, where it could be defined as the world consciousness that helps to transform it. As stated above, the theory of consciousness structure maintained by Lao-tse and Chuang-tse, abandoning the theory of self-evidence and the view of absolute value which used to be regarded as mysterious, has contributed to establishing the view of relative value. This kind of theory of relativity has greatly influenced every field of leaving and the domain of the culture of China.

목차 (Table of Contents)

• Ⅰ. 序言(問題提示)
• Ⅱ. 孔子의 意識의 道德的 價値觀과 그 矛盾
• A. 論語의 道德의 意味
• B. 論語에서 본 孔子의 意識의 道德的價値觀과 그 矛盾
• C. 意識의 道德的價値觀의 矛盾 根據와 意識의 下部構造
• Ⅲ. 老莊의 意識機能의 深層的 構造의 解明方法論
• A. 老莊哲學의 方向
• 1. 老莊哲學의 問題와 七返九還의 還元과 還元方法
• 2. 主觀的 方法과 客觀的 方法
• 3. 推理法과 自證自得의 實證的 方法
• B. 第一還元法과 逍遙遊
• 1. 逍遙遊의 問題
• 2. 逍遙의 價値判斷의 動態의 自證과 自得
• 1) 逍遙의 道德的 價値判斷 中止
• 2) 純粹感覺의 自證과 判斷의 動態
• 3) 價値欲求 充足要請의 自得과 方法論的 混同의 無意識의 自意識化
• 3. 遊와 價値追求 動態의 自證과 自得
• 1) 遊와 價値追求中止의 決斷과 無己無功
• 2) 純粹感覺에 의한 價値追求 動態의 自證과 極限·知盲·會通
• 3) 有無用相轉의 自得과 蓬心의 是非
• C. 第二還元法과 齊物論
• 1. 齊物論의 問題
• 2. 價値欲求와 是非實相把握方法
• 1) 價値欲求의 鎭壓과 眞僞 相對觀
• 2) 是非論爭中止와 相對的 同均과 統合
• 3) 第二轉換期의 自證과 懷之法과 ??光現象
• 3. 價値追求 意圖와 그 根據인 〈生의 欲求〉의 索出方法
• 1) 意圖의 自證法
• 2) 人生如夢과 忘年 忘義의 物化에 對한 自意識과 自得
• D. 自第三 至第九 還元法
• 1. 第三·第四 還元法
• 2. 第五·第六·第七 還元法
• 3. 第八 還元法과 九還
• Ⅳ. 老莊의 意識의 深層的 轉換 運動構造論(結論)
• A. 意識의 知的 轉換의 深層的構造와 陰陽消長之理
• B. 意識의 知的 對外活動과 事物및 社會의 轉換構造
• C. 實踐的 轉換과 改造論