• 중국학논총
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• no.66
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• pp.211-225
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• 2020

韓非子對於所認定的人性內涵, 性命來自天生之所有, 非學於人而得。智愚謂之性, 壽夭謂之命, 知的主體在心, 此處的心所指是人的自爲計算心, 而非人的道德屬性中所强調的四端之心, 韓非子認爲智是歸屬於性, 因此韓非子的性與心是合而言之, 可說是心性一也。韓非子直接把心性合在一起說明, 亦卽以心之認知作用爲因, 使得人人相互算計爲果。韓非子所强調的智, 卽是人的自爲計算心, 衆人只計算當前相關於己的利益或可能的危害。韓非子的人性觀點所關注的焦點在人之自爲心, 自爲心是有着趨利避害的必然傾向, 有此傾向時, 表現於外在的行爲便是人之好利惡害的種種實際情況, 而這種種的實際情況, 正是 《韓非子》於書中許多篇章每每陳述的原因所在。本文將要就着韓非子描述人性觀點的特殊現象, 探討韓非子在自爲自利人性觀的認定下, 所呈現的偏差以及矛盾之處, 以明韓非子人性觀點的缺陷。

• The Journal of Korean Philosophical History
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• no.35
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• pp.361-384
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• 2012

In this study, I considered an important characteristic of system in pre-Qin philosophy that accomplished all categories with the best value. I pointed out misreading that thinkers separated fazhi-theory from shu zhi- theory of Hanfeizi. So I analyzed argument causes of Hanfeizi's shuzhi-theory through epistemology, ethics, military theory. And I proved that understanding the actual conditions and essences of things assured the objective bases on a reward and punishment. There are three things about argument bases of Hanfeizi's shuzi-theory. First, the epistemology that analyzes the actuality of a thing and that endows a duty matching the natural character of a thing. Second, ethics that isn't restricted by a fixed form and is in harmony with a law and that reveals a selfish character freely. Third, military theory, that is a trick that analyzes the quality of a case and a thing accurately. Above the three show that there are an objective basis of reward and punishment and an fair execution about a law in Hanfeizi's shuzhi-theory.

• 중국학논총
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• no.72
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• pp.161-177
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• 2021

鄧小平1978年12月在中央工作會議閉幕會上的講話中提出民主和法制問題以后, 中國共産党着力加强法制建設。最近習近平上台以后, 看來中共正試圖進一步收緊法律。中國傳統思想包括諸子百家長期存在, 對社會的各个領域都産生了影響。我認爲中國人對現代法制的認知基础是受一定的法家思想影響的。本文探討了新中國成立以來中共的加强法制的過程及与法家思想關連性。主要探討了毛澤東时代最高領袖的權力和法家思想中的統治術, 改革開放以來社會秩序的建立和法家思想尋求的大一統, '新时代中國特色'和法家思想的与时俱進的歷史觀。

• The Journal of Korean Philosophical History
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• no.36
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• pp.203-233
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• 2013

In this thesis, I consider the definition and category Huang-Lao philosophy that doesn't argue to the present in the academic world. I consider the origin and formation of Huang-Lao philosophy, in the view of combining the history of a nature and a human. I consider the origin of Huang-Lao philosophy in the Guoyu and Zuozhuan, Huang-Lao philosophy accepts open academic tradition of Jixia philosophy that has an ideological acception freely, and I consider the process of an advance and systematic theory of Huang-Lao philosophy on the basis of the four treatises of Guanzi and Hanfeizi. Also, in this thesis, I focus on the current of Huang-Lao philosophy, on the both sides. One is acception of Zhujia of Daojia the other is acception of Daojia of Zhujia(Fajia). and I analysis the various contents and forms between a peculiar world view and a political methodology of Wubuwei(無不爲) in Huang-Lao philosophy.