인간 내면에 존재하는 “形” ․ “神”의 개념 연구－道家와 淮南子 사상을 중심으로 = A Study on a Concept of “Xing(形)” ․ “Shen(神)” Existing in the Human Mind－Focusing on the thoughts in Dao jia and Huai nan zi

다국어 초록 (Multilingual Abstract)

Ancient Chinese thinkers regarded “Xing (形)” as important, as they believed that it implied that the body was a bowl to hold life. On the other hand, “Shen (神)” was considered a part that could be seen or felt substantially by a human being. Thefollowingaretheresultsofexaminingthis from the perspective of Dao jia (道家) and Huai nan zi (淮南子). Guan zi (管子) s how s that “Xing(形)” developed from the viewpoint of Dao jia (道家). It was thought that clothing and food were absolute needs and that the essence of Qi (精氣) was necessary for sustaining human l ife. Lao zi (老子) thought that all things, including human beings, originated in “Dao (道)”; that is, both “Xing (形)” and “Shen (神)” immanent in a human being were considered as having derived from “Dao (道).” Zhuang zi (莊子) regarded all things as having been created by combining Yin qi (陰氣) and Yang qi (陽氣). Accordingly, it was considered that “形(body)” was a bowl to uphold life and that “Shen (神)” was in charge of mental thinking and decision making. This was thought to be capable of reaching the state of “Dao (道)” through his unique training method of “Wang wo(忘我)” and “Wu wo yi ti (物我一體).” It was mentioned that these two can reach the top of “Wang wo(忘我)” and “Wu wo yi ti (物我一體),” as claimed by Zhuang zi (莊 子), when “Xing (形)” and “Shen (神)” need to work smoothly inside the human body. Meanwhile, Huai nan zi (淮南子) asserted that “Xing(形)” and “Shen (神)” and “Qi (氣)” were more elaborate, starting from Dao jia (道家)’s theory of Yang sheng (養生). From his standpoint, he deemed “Xing (形)” as a house in which l ife settles, “Shen(神)” as presiding over a body, and “Qi (氣)” as satisfying the energy of life. In addition, “Shen (神)” was regarded as being able to acquire wisdom available for distinguishing and understanding the w orld a nd t he u niverse b eyond time a nd space g iven t hrough a dvanced training. This approach to the essential concept of “Xing (形)” and “Shen (神)” by Dao jia (道家) and Huai nan zi (淮南子) a llowed a d iscussion t hat expands the realm of philosophical inspiration and thought.

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