중국철학 : 언의지변(言意之辨)과 현학(玄學) 전개(展開) = Yanyizhibian(言意之辨) and the Unfolding of Xuanxue(玄學)

다국어 초록 (Multilingual Abstract)

In the history of Chinese philosophy, Xuanxue(玄學), which initially appeared in search of a new methodology at the period of Wei-Jin China, can be said to have begun from yanyizhibian(言意之辨) which deals with the topic of language and its meaning. Accordingly, this article examined how yanyizhibian worked in the entire development of Xuanxue. Yanyizhibian started from qingdan(淸談, clean discourse) which originated from Caocao(曹操)`s Quixianling(求賢令, edict for seeking talents) and Caopi(曹丕)`s Jiupinzhongzhengzhi(九品中正制). That was because the Jiupin zhongzhengzhi valued talent more highly than virtue contrary to the Han Dynasty which traditionally maintained the Confucius value of ``regarding for virtue and belittling talent(重德輕才)``. Thereupon, qingdan began to discuss the topic of talent and virtue which increasingly extended onto yanyizhibian. The first one to give rise to yanyizhibian was Xuncan(荀粲), who advocated yanbujinyi(言不盡意) or the idea that holy men`s profound words can never be understandable. That idea showed that all the then existing studies and thoughts should be denied at the end. Following such logic of yanbujinyi, Xuanxue came into being and its leading figure was Wangbi(王弼). On the basis of yanbujinyi Wangbi further unfolded his epistemological idea, deyiwangyan(得意忘言, forsaking the language after the meaning is attained) and through this he advocated guiwu lun(貴無論) or the theory of adopting non-existence(無) as essence(本). Wangbi`s deyiwangyan, however, had a problem as well. The epistemology of deyiwangyan put an emphasis on deyi(得意, the attainment of meaning) and hence it had an inclination to forget the importance of language once again. Such a phenomenon was revealed in the Xuanxue of the Zhulin(竹林) period. The theoreticians of those days found their way to the decadent trend while following their own emotion but ignoring(or transcending) formal rituals partly due to the then gloomy political situation. It was Ouyangjian(歐陽建)`s yanjinyi lun(言盡意論), or the theory that holy men`s intent is understandable through language, that publicly refuted the defects of the idea of deyiwangyan based upon yanbujinyi. Ouyangjian asserted yanjinyi(言盡意) in the end because he understood the relation of language and meaning was inseparable just like that of an object and its shadow. On the basis of yanjinyi, Peiwei(裵위) advocated chongyou lun(崇有論), according to which the reason why you(有, being or existence) is you was that the you itself is the foundation of the existence and that the you is spontaneous but not dependent upon others. Thus, if you is already existent, then it(you) is reasonable and so deserves to be revered. Furthermore, since Mingjiao(名敎), which was inferable from this, is also you, it will arose naturally according to the social demand and hence societies should properly respect Mingjiao. As both guiwu lun based on yanbujinyi and chongyou lun based on yanjinyi were confronted with each other, Guoxiang was sublated and in its stead duhua lun(獨化論, the theory that all beings are existent independently) was advocated along with the epistemological mechanism of ``understanding the meaning beyond language and form(超言象而會意)``. Based on this, the theory that ``the one inwardly qualified for a holy man should be outwardly a king(內聖卽外王)`` was presented and thus issues like Mingjiao and nature, which had been discussed from early days of Xuanxue, came to be theoretically integrated, or alternatively both families of Confucianism and Taoism did.