• The Journal of Korean Philosophical History
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• no.42
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• pp.71-103
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• 2014

Park Se-dang (朴世堂, 1629-1703) is a figure rebuked as a "disturbing enemy of the Confucian canon" (斯文亂賊), having composed the Namhwagyeong Joohaesanbo (南華經註解刪補), the sole commentary on every chapter of the Zhuangzi (莊子) in Joseon Dynasty. This article purports to articulate the significance of Park Se-dang's composition of the Namhwagyeong Joohaesanbo within Joseon Dynasty in the 17th century, through the comparison between him and Zhu Xi (朱熹, 1130-1200), the founder of Neo-Confucianism, the mainstream ideology of Joseon Dynasty, in their recognition of the Zhuangzi. Since Neo-Confucianism attained an absolute status as the canonical doctrine in Joseon Dynasty, the other thoughts, including the thoughts of the Laozi and the Zhuangzi, could not be discussed without their relationship with it. Park Se-dang's recognition of the Zhuangzi does not deviate far from Zhu Xi's recognition of it. While his composition of the Namhwagyeong Joohaesanbo might be said to have inherited and deepened Zhu Xi's recognition, it can also be seen as an attempt to escape from Neo-Confucianism in some aspects. Due to this complication, when the faction of the Noron (老論, a faction separated from the Seoin in the Joseon Dynasty, the hard-liners) rebuked him as a "disturbing enemy of the Confucian canon," they did not mention neither his Shinjoo Dodeokgyeong (新註道德經, New Commentary on the Laozi) nor his Namhwagyeong Joohaesanbo. In his Namhwagyeong Joohaesanbo, Park Se-dang does not think that the Zhuangzi is in diametrical opposition to Confucian thoughts. Firstly, he emphasizes that Zhuangzi faces the actual world with ultimately positive concern, though from a critical perspective. Secondly, he seeks common grounds between the thoughts of Zhuangzi and Confucians, proving that Zhuangzi emphasizes human relationships between father and son or between king and subject. Thirdly, he illuminates Zhuangzi's theory of human nature from a new perspective in order to reestablish Confucian theory of human nature. Fourthly, he attempts to apply Zhuangzi's thoughts in order to overcome contemporary consumptive political feuds, including the splits of political factions or the disputes about ritual proprieties (禮訟論爭). Park Se-dang's composition of Shinjoo Dodeokgyeong and Namhwagyeong Joohaesanbo was a complementary measure for Confucianism, his proper mainstay being Confucianism. He attempted to escape, not from Confucianism itself, but from the absolutism of Neo-Confucianism. In the 17th century Joseon Dynasty, when Neo-Confucianism was becoming dogmatized and absolutized as a canonical doctrine and a dominant ideology, Park Se-dang's composition of Namhwagyeong Joohaesanbo was a very innovative attempt, which shows that he established himself as a pioneer to escape Neo-Confucianism, having consolidated his own unique and progressive academic province, differentiating himself from traditional Confucian scholars in his objective.

• 중국학논총
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• no.61
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• pp.241-254
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• 2019

莊子是中國古代著名的哲學家,著有《莊子》一書. 《莊子》的認識論思想是一個複雜的體系,包含著豐富的內容. 庄子的认识论思想不同于一般的认识论思想,其特色在于不是正面分析知识形成的各种条件和知识的有效性,而是根本上就对经验知识和人的认识活动采取否定的态度,即"反知". 庄子的反知是根据外在事相存在的流变性和相对性,人的认识能力之局限性,得出经验知识极其不可靠的结论,进而将经验知识贬斥为 "小知",要求 "去知". 但庄子并未停留于此,在否定了一般的认知和经验知识后,他提出以"道"为对象的 "真知 ",并提出特殊的得道途径. 本文對《莊子》的認識論思想的主要內容進行了系統的闡述,著重分析和探討了《莊子》認識論思想的理論特色,包括認識的相對性,直覺的認識方法等,最後論述了《莊子》認識論思想的理論貢獻和現代價值.

• (The)Study of the Eastern Classic
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• no.34
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• pp.339-362
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• 2009

If we try to define the concept of beauty in the large sense, as Kant and Chaung-tzu all agree, It can not be fixed in the one sense, but whose connotation and denotation should be extended infinitely. In this sense, I would like to say that the beauty is liberty. Aesthetics of Kant is oriented toward subjective and reflexive dimension, while that of Chuang-tzu is oriented toward natural and practical one. The difference between aesthetics of the two philosophers begins from their philosophical methodology. If the transcendental methode which is proper to Kant's philosophy prefers to discriminate and devide everything especially from dichotomic viewpoint by langage. But Chuang-tzu' methode called Za-Mang criticizes such a dichotomic division and langage itself. Even so, the two in the long run agree as to the foundation of beauty. But Kant's liberty is one of will or transcendental, meanwhile that of Chuang-tzu is based on recognize the fact that we are all production of nature. according to Chuang-tzu, in the great beginning, there was non-being. It had neither being nor name. The One originates from it. When things obtain it and come into existence. As the One, Tao is in the excrement and urine. Everything is under the constant flux. All species have originative or moving power. Although the universe is vast, its transformation is uniform. Because all things are one. Vacuity, tranquillity, mellowness, quietness, and taking no action characterize the things of universe at peace and represent the ultimate of Tao and virtue. The material was transformed to be form, form was transformed to become life, and now life has transformed to become death. A basic principle of Chuang-tzu's art is expressed in the phrase "taking off clothes and squatting down bare-backed". The key of Chuang-tzu's aesthetics is to dedicate to the expression of inner spirit instead of physical verisimilitude, and painting should be a spontaneous and instantaneous flow of the brush. Kant's concepts such as "disinterested" and "purposiveness of nature" seem to imply in the long run the unification of nature and human being which is fundament to Chuang-tzu's aesthetics.

• The Journal of Korean Philosophical History
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• no.32
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• pp.277-308
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• 2011

The purpose of this study is to show that there are textual similarities between philosophy of Zhuangzi(莊子) and what Jacques Derrida' concepts such as 'differance', 'trace', and 'play', etc. Through our comparative study, we have established a philosophical affinity between Taoist thinking of Zhuangzi and Derridian deconstructive thinking. Zhuangzi and Derrida deconstruct all kinds of traditional and metaphysical thoughts. Zhuangzi's saying of "There is Tao(道) for Thievery(盜)". I call this philosophical tendency 'the logic of cohabitation and coexistence' of the Taoist philosophy. Derrida and Zhuangzi suggest that the logic of cohabitation and coexistence recognizes and affirms differences between opposites. In these thoughts of double affirmation, there is no violence of dichotomous thinking. In other words, their ways of thinking challenge the value system that suggests a single truth, and propose that all human values necessarily carry half-values. They give us to create an enjoyable play-space for human beings in this world. Zhuangzi's suggestions for moral theory provide us with a chance for making question as what is the better life with the others, with a fresh and new perspectives to understand differently the human beings along the category of universe in the 21st century.

• Journal of Korea Technology Innovation Society
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• v.21 no.4
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• pp.1606-1632
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• 2018

This study analyzes the technology billionaires with the combination of technology commercialization studies and billionaire research. However, we will not discuss individual billionaires, but discuss the general features of technology billionaires. This study assumes that the answers to the technology commercialization studies are in the technology billionaire researches. In other words, unlike the technology commercialization studies so far, it can be said that it is a retrospective approach of technology commercialization to see the process and the beginning from the result. The conclusion of this study is as follows. First, technology billionaires are in the middle rank among industries, but their wealth is the best. Second, in the technology sector, four 20s are self-made billionaires. It is a matter of securing technological opportunities, not a long training and preparation. Third, the determinants of technology billionaires are population size and venture capital investment. This means technological efforts and sufficient market conditions are the basis for the development of technology billionaires. Fourth, only high income is not the determinant of technology billionaires. There are many small countries that are very rich but can not utilize technology. Technology billionaires can appear in countries with a minimum of US $ 20,000, unless the country has a huge population such as China and India. Sixth, technology billionaires in the diversified business, classified as Chaebol in low-income countries become scarce in the countries over the US $ 40,000. Billionaires will increase rapidly from the mid-2000s. However, this is not explained by the income increase effect. The world's income increase has been slowing since the 1980s. The market economy effect of the socialist countries is not the reason, because it is limited to some socialist countries. Ultimately, the main reason is the new technology opportunity called the IT paradigm.

• The Journal of Korean Philosophical History
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• no.25
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• pp.333-354
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• 2009

Zhuangzi contends that one of the reasons to cause life difficulties is mistaking the truth of cosmos and the existence meaning of human. There is no difference of value between the existence of human and universal creatures. However, "human mind" can not being peaceful because of " ChengXin(成心)" causes the difference of right and wrong. Zhuangzi contends the ideal world is "ZhiDe zhi World(至德之世)" of unmoved mind. Because of the value of "RenYiDaoDe(仁義道德)" in politics, the status of ideal existence of human and creatures is destroyed, i.e., disturbing the status of peaceful mind. This is also a reason of life difficulties. Zhuangzi contends the reasonable relationship of human and creatures is to recognize creatures as creatures, and therefore, there is no difference of value between creatures. Additionally, one shall understand the concept of "universal creatures are the same(萬物?一)" is based on the fact of continuous change of universal creatures. The socalled concept of "universal creatures are the same(萬物?一)" in Zhuangzi's thought is based on three dimensions: one is the materials of forming universal creatures; one is the same meaning of "Hisn" between human and creatures, and universal creatures are continuously changing. Therefore, one shall get a clear understanding of the nature of things, and one may treat the universal creatures in the concept of "universal creatures are the same(萬物?一)".

• 산림경영
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• s.189
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• pp.24-25
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• 2008

우리나라 명품목인 속리산 정이품송(천연기념물 제 103호)을 아비로 한 첫 자식인 장자목(長子木)의 늠름한 모습이 처음 공개되었다. 이는 나무에 있어 세계 최조로 적용된 부계에 의한 혈통보존사업의 개가로서 정이품송의 역사적 의의에 합당한 보존방법으로 평가되었다. 국립산림과학원에서는 천연기념물 등 명품목 혈통보존사업 추진 일환으로 2001년 5월 인공수정을 통하여 자목(후계목)을 육성하였으며 DNA지문법에 의해 정이품송의 친자임을 최종 확인한 바 있다. 국립산림과학원은 연말 분양을 위한 신청을 받아 엄정한 심사과정을 거쳐 2009년 봄 독립기념관, 국회의사당 등 역사적 의미가 있는 곳에 우선 10개체를 분양할 계획이다.

• KLA journal
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• v.20 no.1
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• pp.13-17
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• 1979

• KOREAN POULTRY JOURNAL
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• v.19 no.11 s.217
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• pp.119-121
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• 1987

• 주택과사람들
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• s.212
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• pp.66-71
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• 2007