This thesis deals with Chang Tsai(張載 : 1020-1077)'s thought. He is well-known for his ch'i(氣 : vital force)-philosophy. But, his ch'i-philosophy was made up for the purpose of explanation of the Confucian thought, for he succeeded the ancient Confucian thought. Such these new stream of Confucianism ...
This thesis deals with Chang Tsai(張載 : 1020-1077)'s thought. He is well-known for his ch'i(氣 : vital force)-philosophy. But, his ch'i-philosophy was made up for the purpose of explanation of the Confucian thought, for he succeeded the ancient Confucian thought. Such these new stream of Confucianism is called Neo-Confucianism. Chang Tsai is estimated the one of the Five Masters of early period of Sung(宋 : 960-1279) dynasty, who laid the foundation of Neo-Confucianism.
Neo-Confucianists had critical mind to overcome Taoism(道敎·道家) and Buddhism(佛敎·佛家), which had much influences on China's society in those days. Taoists and Buddhists unfolded their theory through an abundant ontological speculations, whereas that was not yet arranged fully in ancient Confucianism. It seemed to Neo-Confucianists that Taoists and Buddhists sought tao(道 : the Way) out of the society, wherein tao should be realized in Confucianists' opinion. Solving this problem, Neo-Confucianists regarded Taoism and Buddhism as heretic on the one hand, concentrated their efforts on formulation of the theory of metaphysics on the other.
In the same way, Chang Tsai also intended to consolidate the foundation of Neo-Confucianism by criticizing both Taoism and Buddhism based on his study of them. Especially, he came to assure the Confucian view of the world, establishing ch'i-monistic ben-ti lun(本體論 : ontology). That is to say, Chang Tsai argued that the real ben-ti in the world is not kung(空 : vacuum) or wu(無 : non-being), but yu(有 : being) so-called t'ai-hs ji ch'i(太虛卽氣 : the identity of great void and vital force) and this ch'i as yi-wu liang-ti(一物兩體 : one having two substances) circulates through condensation and dispersion. In this point, he criticized Taoism and Buddhism with the concept of hsing(性 : the Nature) which was used for the meaning of ben-ti.
By the way, the notion of hsing in Confucianism basically implies ren-hsing lun(人性論 : the theory of human nature). This theory of human nature have much developed as the central idea in Confucianism, and also the reconstruction of that theory became the main subject in Neo-Confucianism. Specially about the existing matter of virtue and vice of human nature, Chang Tsai explained that tien-ti chih hsing(天地之性 : the nature of heaven and earth) brought up in ben-ti lun indwells in man and this tien-ti chih hsing manifests as ch'i-chih chih hsing(氣質之性 : physical nature) through each physical quality of individuals as well. Thus, when man changes the physical quality which means restraint and wholly fulfills one's tien-ti chih hsing, man can reach the stage of tien-ren he-yi(天人合一 : the unity of heaven and man).
Like this, as a pioneer of Neo-Confucianism, Chang Tsai illuminated the concept of hsing anew while establishing ben-ti lun and then, applied it to ren-hsing lun. In conclusion he presented tien-ren he-yi, as an ultimate proposition of Confucian philosophy, by settling the theory of self-cultivation that is the harmony of ben-ti lun and ren-hsing lun.
The view of tien-ren-he-yi is a core theory of the Confucian thought, which connotes the a priory unity of heaven and man and oughtness of man's practice. Chang Tsai newly interpreted that theory following the spirit of times of Sung, and later it formed the base of the world view in the school of Chu Hsi(朱熹 : 1130-1200).
This thesis deals with Chang Tsai(張載 : 1020-1077)'s thought. He is well-known for his ch'i(氣 : vital force)-philosophy. But, his ch'i-philosophy was made up for the purpose of explanation of the Confucian thought, for he succeeded the ancient Confucian thought. Such these new stream of Confucianism is called Neo-Confucianism. Chang Tsai is estimated the one of the Five Masters of early period of Sung(宋 : 960-1279) dynasty, who laid the foundation of Neo-Confucianism.
Neo-Confucianists had critical mind to overcome Taoism(道敎·道家) and Buddhism(佛敎·佛家), which had much influences on China's society in those days. Taoists and Buddhists unfolded their theory through an abundant ontological speculations, whereas that was not yet arranged fully in ancient Confucianism. It seemed to Neo-Confucianists that Taoists and Buddhists sought tao(道 : the Way) out of the society, wherein tao should be realized in Confucianists' opinion. Solving this problem, Neo-Confucianists regarded Taoism and Buddhism as heretic on the one hand, concentrated their efforts on formulation of the theory of metaphysics on the other.
In the same way, Chang Tsai also intended to consolidate the foundation of Neo-Confucianism by criticizing both Taoism and Buddhism based on his study of them. Especially, he came to assure the Confucian view of the world, establishing ch'i-monistic ben-ti lun(本體論 : ontology). That is to say, Chang Tsai argued that the real ben-ti in the world is not kung(空 : vacuum) or wu(無 : non-being), but yu(有 : being) so-called t'ai-hs ji ch'i(太虛卽氣 : the identity of great void and vital force) and this ch'i as yi-wu liang-ti(一物兩體 : one having two substances) circulates through condensation and dispersion. In this point, he criticized Taoism and Buddhism with the concept of hsing(性 : the Nature) which was used for the meaning of ben-ti.
By the way, the notion of hsing in Confucianism basically implies ren-hsing lun(人性論 : the theory of human nature). This theory of human nature have much developed as the central idea in Confucianism, and also the reconstruction of that theory became the main subject in Neo-Confucianism. Specially about the existing matter of virtue and vice of human nature, Chang Tsai explained that tien-ti chih hsing(天地之性 : the nature of heaven and earth) brought up in ben-ti lun indwells in man and this tien-ti chih hsing manifests as ch'i-chih chih hsing(氣質之性 : physical nature) through each physical quality of individuals as well. Thus, when man changes the physical quality which means restraint and wholly fulfills one's tien-ti chih hsing, man can reach the stage of tien-ren he-yi(天人合一 : the unity of heaven and man).
Like this, as a pioneer of Neo-Confucianism, Chang Tsai illuminated the concept of hsing anew while establishing ben-ti lun and then, applied it to ren-hsing lun. In conclusion he presented tien-ren he-yi, as an ultimate proposition of Confucian philosophy, by settling the theory of self-cultivation that is the harmony of ben-ti lun and ren-hsing lun.
The view of tien-ren-he-yi is a core theory of the Confucian thought, which connotes the a priory unity of heaven and man and oughtness of man's practice. Chang Tsai newly interpreted that theory following the spirit of times of Sung, and later it formed the base of the world view in the school of Chu Hsi(朱熹 : 1130-1200).
주제어
#본체론
#인성론
#Chang Tsai
#neo-confucianism
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