전통 ‘의상(意象)론’에 기초한 ‘체험주의’ 교육의 ‘도덕적 상상력’ 연구— Mark Johnson의 ‘Moral Imagination’과 비교 —

Abstract

This paper is the result of studying “Moral imagination” from the perspective of space and ecology based on “意象(Yi-Xiang) Theory.” which is a traditional East Asian epistemology. “Yi-Xiang” is an epistemology based on the view of “The vaporization universe” and “Oriental Harmony Medicine,” which originated from Confucius ideology of “ren(仁)” and was established in the early days of the Han Dynasty. “Moral imagination” is an individual's inner ability to create a better narrative of life by understanding various situations from the perspective of others and solving common problems through moral consideration. Conventional research on “Moral imagination” was based on “experiential ethics.” “Experientialism” focused on the ability of human nature to “empathy”, which is a human emotional ability, as a key element for moral value judgment and reasoning. In this respect, the “Moral imagination” discussed in the modern “experiential ethics” has a context comparable to that of the traditional East Asian epistemology, “empathy”. For this reason, after organizing the theory of “Moral imagination” of modern “experiential ethics,” a study of “Moral imagination” was conducted through “Yi-xiang theory” in comparison. Based on the theory of good nature of traditional Confucianism, “Yi-xiang theory” was based on the idea of “The vaporization universe” and “Oriental Harmony Medicine” formed in the early Han Dynasty, it was judged that it was appropriate to discuss “Moral imagination to empathize with ecosystem crises.” “Yi-Xiang” is a phenomenon of the mind that occurs based on the physiological flow of our “body”, which is a phenomenon of the mind projected from the ‘celestial image’ of the 『Book of Changes』. The ‘celestial image’ of the 『Book of Changes』 is a five-image that adds ‘xin(信)’ to the ‘ren(仁)-yi(義)-li(禮)-zhi(智)’, an abstract concept arising from the “Spring-summer-fall-winter” perspective. The imaginary structure of the five chapters on which the five images are projected is spleen(脾), lung(肺), liver(肝), kidney(腎), blood(血). The five chapters contain pulse(脈), camp(營), sperm(精), blood(血), qi(氣), which are material elements that are the source of mental action. These material elements contain ‘shen(神)’, ‘Yi(意)’, ‘Zhi(志)’, ‘Hun(魂)’ and ‘Po(魄)’. The contents related to this are summarized in [Figure 1-7] in the text. “意象(Yi-Xiang) Theory.” did not originally discuss ‘mind’ separately from ‘body’. From the beginning, it was ‘embodied mind’ and ‘body-mind’. In “意象(Yi-Xiang) Theory.”, ‘Will(意志)’ is remembered through ‘experience’, and ‘HunPo(魂魄)’ refers to an innate prototype and instinct. Both ‘Will(意志)’ and ‘HunPo(魂魄)’ are ‘embodied minds’, and based on this, ‘SaiLu(思慮)’ is made. ‘Sai(思)’ is an integrated activity that determines whether to continue or change ‘fwill’, and ‘Lu(慮)’ is an inference activity that predicts what will happen based on ‘Sai(思)’.