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      先秦儒家의 仁의 확장과 그 혈연적 기초에 대하여 = The Extension of Ren (仁) and Blood Ties as Its Foundation

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      https://www.riss.kr/link?id=A101149144

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      다국어 초록 (Multilingual Abstract)

      Confucian ideology is often criticized as the main cause of undemocratic qualities of East Asian societies. For example, some assert that since Confucian ideology extends patriarchal notions of family to nations, nations are deterred from effectively establishing public and private spheres (the family state theory). It is necessary to examine whether such criticism stems from a genuine understanding of early Confucian thought. This paper will not aim to deal with this issue directly. Rather, it will handle a more specific question that is germane to the issue: Did early Confucians actually accept the extension of the family system or order to the realm of the nation? If so, to what extent did they accept the idea? The family system or order can be extended to the realm of the nation on the assumption that the family and the nation are of the same nature to a certain degree. Arguably, early Chinese assumed that the idea of the extension was acceptable basically because the nation, like the family, was established on the basis of blood ties. This paper will raise the question of whether early Confucian thinkers also considered blood ties as the basis for the extension from family to nations. To anticipate, this paper will argue that early Confucian thinkers put a considerable limitation on the function of blood relations as the linkage between the family to the nation. This implies that early Confucians, especially Mencius, did not seriously develop the idea of the extension of the family system or order to the realm of the nation. The idea of the extension of family to nations is in fact related to an important issue in early Confucian thought, namely the extension of ren (仁). More specifically, it is related to the issue of whether a ren-person attempts to embrace many more people basically on the basis of the extension of her blood relationships or not.
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      Confucian ideology is often criticized as the main cause of undemocratic qualities of East Asian societies. For example, some assert that since Confucian ideology extends patriarchal notions of family to nations, nations are deterred from effectively ...

      Confucian ideology is often criticized as the main cause of undemocratic qualities of East Asian societies. For example, some assert that since Confucian ideology extends patriarchal notions of family to nations, nations are deterred from effectively establishing public and private spheres (the family state theory). It is necessary to examine whether such criticism stems from a genuine understanding of early Confucian thought. This paper will not aim to deal with this issue directly. Rather, it will handle a more specific question that is germane to the issue: Did early Confucians actually accept the extension of the family system or order to the realm of the nation? If so, to what extent did they accept the idea? The family system or order can be extended to the realm of the nation on the assumption that the family and the nation are of the same nature to a certain degree. Arguably, early Chinese assumed that the idea of the extension was acceptable basically because the nation, like the family, was established on the basis of blood ties. This paper will raise the question of whether early Confucian thinkers also considered blood ties as the basis for the extension from family to nations. To anticipate, this paper will argue that early Confucian thinkers put a considerable limitation on the function of blood relations as the linkage between the family to the nation. This implies that early Confucians, especially Mencius, did not seriously develop the idea of the extension of the family system or order to the realm of the nation. The idea of the extension of family to nations is in fact related to an important issue in early Confucian thought, namely the extension of ren (仁). More specifically, it is related to the issue of whether a ren-person attempts to embrace many more people basically on the basis of the extension of her blood relationships or not.

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      참고문헌 (Reference)

      1 최홍기, "한국 가족 및 친족제도의 이해" 서울대학교출판부 , 2006

      2 이승환, "한국 ‘家族主義’의 의미와 기원, 그리고 변화가능성" 유교사상문화연구 20 (20) : 45 ~ 66 , 2004

      3 김상봉, "학벌 사회" 한길사 , 2004

      4 양백준, "춘추좌전주" 중화서국 , 2000

      5 "주자어류(朱子語類)" 중화서국 , 1986

      6 조지 레이코프, "정치를 말하다" 김영사 , 2010

      7 이성규, "전국시대 통일론의 형성과 그 배경" 일조각 , 1984

      8 박대재, "의식과 전쟁 - 고대 국가를 바라보는 새로운 시각" 책세상 책세상 , 2003

      9 "십삼경주소(十三經注疏)⋅상서정의(尙書正義)" 북경대출판사 , 1999

      10 이척생, "순자집석" 학생서국 , 1979

      1 최홍기, "한국 가족 및 친족제도의 이해" 서울대학교출판부 , 2006

      2 이승환, "한국 ‘家族主義’의 의미와 기원, 그리고 변화가능성" 유교사상문화연구 20 (20) : 45 ~ 66 , 2004

      3 김상봉, "학벌 사회" 한길사 , 2004

      4 양백준, "춘추좌전주" 중화서국 , 2000

      5 "주자어류(朱子語類)" 중화서국 , 1986

      6 조지 레이코프, "정치를 말하다" 김영사 , 2010

      7 이성규, "전국시대 통일론의 형성과 그 배경" 일조각 , 1984

      8 박대재, "의식과 전쟁 - 고대 국가를 바라보는 새로운 시각" 책세상 책세상 , 2003

      9 "십삼경주소(十三經注疏)⋅상서정의(尙書正義)" 북경대출판사 , 1999

      10 이척생, "순자집석" 학생서국 , 1979

      11 김도일, "순자(荀子)에서의 의(義), 리(理), 그리고 존(尊)" 동양철학 (35) : 203 ~ 231 , 2011

      12 김정렬, "서주 지배체제의 성립에 대한 연구" 숭실대학교 대학원 , 2001

      13 양백준, "맹자역주" 중화서국 , 2000

      14 "대학"

      15 손애리, "기해예송을 통해 본 17세기 중반 조선 지식관료들의 家와 國 관념" 한국학연구 32 : 258 ~ 285 , 2010

      16 김도일, "권세(權勢)로 누른다는 것은 어떠한 의미에서 부도덕한가? - 순자(荀子)의 관점에서" 철학논집 32 : 123 ~ 147 , 2013

      17 박대재, "국가형성기의 복합사회와 초기국가" 선사와 고대 (38) : 227 ~ 282 , 2013

      18 로타 본 팔켄하우젠, "고고학 증거로 본 공자시대 중국사회" 세창출판사 , 2011

      19 프리드리히 엥겔스, "가족, 사유재산, 국가의 기원" 아침 , 2012

      20 오가타 이사무, "中國古代の「家」と國家-皇帝支配下の秩序構造" 岩波書店 , 1979

      21 오가타 이사무, "中国古代的"家"与国家" 길림문사출판사 , 1992

      22 손애리, "17세기 조선 관료지식층의 '국' 관념 연구 : '국 계열체'를 중심으로 한 역사사회학적 접근" 고려대학교 대학원 고려대학교 대학원 , 2010

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