Chŏng Yag-yong’s 'One and Only Mind’: in Comparison to B. Lonergan’s Cognitive Process
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This paper focuses on the fact that Tasan Chŏng Yag-yong represents ‘mind’ with ‘ling(靈)’ and then explicates the reason by applying Bernard Lonergan’s cognitive process. Lonergan argued that human achieves the ultimate value and meaning through the cognitive processes of experiencing – understanding – judging – deciding / choosing. In so doing Lonergan developed the cognitional theory to elucidate human consciousness. Lonergan’s cognitional theory is developed based on cognitive acts and its content, four cognitive processes immanent within one owns consciousness, and other conscious act that objectify the one’s own conscious acts. To apply Lonergan’s cognitional theory on analyzing Tasan’s concept of ‘ling’ helps us to understand that Tasan had profound interest in the structure of mind. As his understanding of it had developed, empty ling (虛靈) - the great constitution(大體) - ling constitution(靈體)’ that appear in his text correspond to the clarification process of his understanding of ‘ling.’From the notion of ‘mind constitution as empty ling (心體虛靈)’ in the Lecture on the Mean (中庸講義 1789, 1814), Tasan’s understanding of ‘mind’ can be seen generally. In ‘the great constitution’ of his Old and New Commentaries of Analects (論語古今註, 1813), he critically deliberates the relation between judgment of value and physical temperaments. In Deep Examination of the Classic of Mind (心經密驗 1815), as the understanding of value judgment transforms into the matter of value practice, the concept of ‘ling’ had been formulated to include preference(嗜好, which is nature 性 in Tasan’s philosophy) toward value, value discernment (權衡, weighing), choosing and practicing values (行事, carrying out events). The concept of ‘ling’ had been standardized in Reply to Yi Yeo-hong (答李汝弘 1816), and Critique of Namloe Hwang Jong-hŭi (南雷黃宗羲序 1827) and in those had ‘the one and only mind’ been mentioned. This paper thus proposes that it can be considered as a capability of consciousness. The concept of ‘ling,’ that followed a discovery of the capability of consciousness and its three attributes, has shown the mechanism of consciousness that knows and applies value. Furthermore the universality of the concept of ‘ling’ can be recognized in correspondence with Lonergan’s cognitive process. Most of all the implication of the concept of ‘ling’ is the discovery of the conscious subject that perceives and practices the value. The reason that we could find modern thoughts such as subject, reason, and rationality in Tasan’s thinking is due to his rigorous inquiries into the notion of ‘ling.’
Abstract
This paper focuses on the fact that Tasan Chŏng Yag-yong represents ‘mind’ with ‘ling(靈)’ and then explicates the reason by applying Bernard Lonergan’s cognitive process. Lonergan argued that human achieves the ultimate value and meaning through the cognitive processes of experiencing – understanding – judging – deciding / choosing. In so doing Lonergan developed the cognitional theory to elucidate human consciousness. Lonergan’s cognitional theory is developed based on cognitive acts and its content, four cognitive processes immanent within one owns consciousness, and other conscious act that objectify the one’s own conscious acts. To apply Lonergan’s cognitional theory on analyzing Tasan’s concept of ‘ling’ helps us to understand that Tasan had profound interest in the structure of mind. As his understanding of it had developed, empty ling (虛靈) - the great constitution(大體) - ling constitution(靈體)’ that appear in his text correspond to the clarification process of his understanding of ‘ling.’From the notion of ‘mind constitution as empty ling (心體虛靈)’ in the Lecture on the Mean (中庸講義 1789, 1814), Tasan’s understanding of ‘mind’ can be seen generally. In ‘the great constitution’ of his Old and New Commentaries of Analects (論語古今註, 1813), he critically deliberates the relation between judgment of value and physical temperaments. In Deep Examination of the Classic of Mind (心經密驗 1815), as the understanding of value judgment transforms into the matter of value practice, the concept of ‘ling’ had been formulated to include preference(嗜好, which is nature 性 in Tasan’s philosophy) toward value, value discernment (權衡, weighing), choosing and practicing values (行事, carrying out events). The concept of ‘ling’ had been standardized in Reply to Yi Yeo-hong (答李汝弘 1816), and Critique of Namloe Hwang Jong-hŭi (南雷黃宗羲序 1827) and in those had ‘the one and only mind’ been mentioned. This paper thus proposes that it can be considered as a capability of consciousness. The concept of ‘ling,’ that followed a discovery of the capability of consciousness and its three attributes, has shown the mechanism of consciousness that knows and applies value. Furthermore the universality of the concept of ‘ling’ can be recognized in correspondence with Lonergan’s cognitive process. Most of all the implication of the concept of ‘ling’ is the discovery of the conscious subject that perceives and practices the value. The reason that we could find modern thoughts such as subject, reason, and rationality in Tasan’s thinking is due to his rigorous inquiries into the notion of ‘ling.’
참고문헌 (21)
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