儒教共同體與公議的公論性 ——以茶山(丁若鏞)二律背反的儒教共同體論爲中心
Confucian Community and the Positive Passivity
0
조회
0
다운로드
0
인용
0
참고문헌
키워드
초록
本文主要是以指出儒教共同體的兩個方向和摸索未來發展方向爲寫作目的。首先解釋了茶山(丁若鏞)所提出的儒教共同體論的兩個模式，並解決了其具有的“二律背反”矛盾。其次將其兩個模式應用於鄉村中心的朱子學和君權中心的茶山學，進行比較和探討。本論文還提出，儒教共同體確立依據“公議”的“公論”——“公共性的確保”，是具有現代意義的，我們需要以堅持而緩慢堅定的方式，即以積極的消極性的方式來努力使其與現代相適應。
Abstract
This paper explores the practicability of the Confucian community with the concept of positive passivity. It will be argued that positive passivity is the key to opening the application of Confucianism to contemporary Korean society. This paper utilizes Kantian antinomy to examine Jeong Yak-yong’s 丁若鏞 (1762-1836) political theories, which are seen in his works such as Wonmok, Tangnon, Gyeongse yupyo. Jeong’s antinomy refers to conflict between the power of the king which focuses on a highly centralized system of government, and the power of people which focuses on regionalization. Although his political theory contains conflicting views, his political views deserve publicity, which can be understood as public rationality. We should think of the concept of positive passivity when modernizing Confucian communities. Modern Confucianism should require public rationality for its survival in modern society.
참고문헌 (13)
- 安外順, "茶山(丁若鏞)的政治權利論的性格", 東方學, 7 (2001)
- 白敏禎, "《經世遺表》的政治哲學：公共的權利和王政的理念", 茶山與現代, 6 (2013)
- 白敏禎, "丁若鏞經世書的鄉禮規定和共同體運作的特徵：以《經世遺表》和《牧民心書》的鄉禮問題爲中心", 東方哲學, 41 (2014)
- 都賢喆, "鄭道傳政治體制構想和宰相政治論", 韓國史學報, 9 (2000)
- 김인규, "조선 후기 <周禮>의 수용과 國家禮 — 다산 정약용의 <주례> 이해와 국가례 —", 퇴계학논총, (27), pp.221~252 (2016), 사단법인 퇴계학부산연구원[DOI]
- 이봉규, "다산의 정치론 : 주자와의 거리", 다산학, (11), pp.205~234 (2007), 재단법인다산학술문화재단
- 이봉규, "명청조와의 비교를 통해 본 조선시대 『家禮』 연구의 특색과 연구방향", 한국사상사학, (44), pp.231~272 (2013), 한국사상사학회
- 李敏禎, "朴世采的皇極認識和君主形象", 韓國史論, 57 (2011)
- 이용주, "‘경세실학’의 지식 실천 - 다산茶山과 명말청초明末淸初 경세론經世論의 근대성 문제를 실마리로", 다산학, (22), pp.145~191 (2013), 재단법인다산학술문화재단
- 朴賢謨, "丁若鏞的君主論：以與正祖的關係爲中心", 政治思想研究, 8 (2003)
- 연구, "다산학", 2011, 55~84, pp.재단법인다산학술문화재단
- 全聖健, "茶山(丁若鏞)的經世學構造與其課題", 民族文化研究, 72 (2016)
- 張勝求, "茶山(丁若鏞)與民主主義", 人文學研究, 46 (2013)