Choe Hangi’s Gihak: Universal Science and the Fusion of Eastern and Western Knowledge
2
조회
0
다운로드
0
인용
0
참고문헌
키워드
초록
Choe Hangi, a 19th-century Korean scholar, established an original field of scholarship called gihak, or qi-study which goes beyond the boundaries of the Confucian and Neo-Confucian intellectual foundation of that time. In his study, he used as important intellectual resources Western Learning taken from books translated into Chinese by European missionaries who aimed to propagate Christianity in China. The Western scientific knowledge in those books led him to develop a unique paradigm of thought. This paper focuses on the purpose and effect of his adoption of Western scientific knowledge, rather than his perspective or the particulars of the Western science introduced to his study. The proposition that his gihak should be defined as a meta-discourse and universal science is instrumental in order to expound the implications and purpose of his adoption of Western knowledge. This notion will frame Western science as the sub-disciplinary scholarship constituting the details of the universal framework presented in his gihak. Choe perceives the movement and action of qi as the essence of the world. With an eye towards establishing gihak as a universal science, he used his knowledge of Western learning to prove that the movement and action of qi can be used to interpret the nature and purpose of universe and all living things including humans. This paper will explain the characteristics of gihak as universal science, examine the three layers of scope in his study, and a shift in human understanding. Through this, his intention to address the problems of the time, communicate with the world, and pursue peace through the fusion of Eastern and Western knowledge will be demonstrated.
Abstract
Choe Hangi, a 19th-century Korean scholar, established an original field of scholarship called gihak, or qi-study which goes beyond the boundaries of the Confucian and Neo-Confucian intellectual foundation of that time. In his study, he used as important intellectual resources Western Learning taken from books translated into Chinese by European missionaries who aimed to propagate Christianity in China. The Western scientific knowledge in those books led him to develop a unique paradigm of thought. This paper focuses on the purpose and effect of his adoption of Western scientific knowledge, rather than his perspective or the particulars of the Western science introduced to his study. The proposition that his gihak should be defined as a meta-discourse and universal science is instrumental in order to expound the implications and purpose of his adoption of Western knowledge. This notion will frame Western science as the sub-disciplinary scholarship constituting the details of the universal framework presented in his gihak. Choe perceives the movement and action of qi as the essence of the world. With an eye towards establishing gihak as a universal science, he used his knowledge of Western learning to prove that the movement and action of qi can be used to interpret the nature and purpose of universe and all living things including humans. This paper will explain the characteristics of gihak as universal science, examine the three layers of scope in his study, and a shift in human understanding. Through this, his intention to address the problems of the time, communicate with the world, and pursue peace through the fusion of Eastern and Western knowledge will be demonstrated.
참고문헌 (44)
- 안상우, "崔漢綺의 『身機踐驗』을 읽는 또 하나의 독법 - 거시담론과 미시담론의 틈새로 보기 -", 동양한문학연구, 29(29), pp.277~302 (2009), 동양한문학회[DOI]
- 안영상, "토미즘과 비교를 통해서 본 혜강 최한기 인식론의 특징", 동양철학연구, (49), pp.7~45 (2007), 동양철학연구회[DOI]
- "Gwahak sasang", 1999, 89~115
- "1990", 11
- "Dongbang hakji", 1978, 257~290
- Choe, Hangi., (1986), Yeogang Publishing
- Choe, Hangi, (2002), Daedong Institute for Korean Studies
- 전용훈, "19세기 조선 지식인의 서양과학 읽기", 역사비평, (81), pp.247~284 (2007), 역사문제연구소
- Jun, Yong Hoon, "A Korean Reading of Newtonian Mechanics in the Nineteenth Century", East Asian Science, Technology, and Medicine, 32, pp.59~88 (2010)
- "1989", 19(1)
- "1994", 24(1)
- 金哲央, "최한기 편수 『身機踐驗』의 편집방법과 그의 『氣』 사상", 대동문화연구, 11(45), pp.101~117 (2004), 대동문화연구원
- 김인규, "조선후기 實學派의 自然觀 형성에 끼친 漢譯西學書의 영향 空際格致와 談天을 중심으로", 한국사상과 문화, (24), pp.259~288 (2004), 한국사상문화학회
- 김문용, "서양 의학의 수용과 신체관의 변화 - 최한기의 『身機踐驗』을 중심으로 -", 동양고전연구, (37), pp.345~375 (2009), 동양고전학회
- 김문용, "최한기 자연학의 성격과 지향", 민족문화연구, (59), pp.637~662 (2013), 민족문화연구원
- 김선희, "최한기를 읽기 위한 제언: 근대성과 과학의 관점에서", 철학사상, (52), pp.67~96 (2014), 철학사상연구소[DOI]
- 김선희, "19세기 조선 학자의 자연 철학에 관하여: 최한기의 기륜설을 중심으로", 철학사상, (60), pp.75~114 (2016), 철학사상연구소[DOI]
- 김선희, "『전체신론』에서 『신기천험』으로 -서양 의학의 동아시아 유입과 신체에 관한 최한기 사유의 도전-", 국제어문, (84), pp.37~77 (2020), 국제어문학회[DOI]
- 김숙경, "최한기의 기륜설과 서양의 중력 이론 — 기륜설 연구 및 평가의 새로운 지평을 위한 모색 —", 동양철학연구, (71), pp.119~156 (2012), 동양철학연구회[DOI]
- "PhD", Sungkyunkwan University, 2013
- "PhD", Korea University, 1995
- "1998", 18
- "2000", 10
- "Hangukak nonjip", 2002, 33~59
- "Gwahak sasang", 1999, 213~224
- "1991", 17(4)
- 권오영, "최한기 氣學의 사상사적 의미와 위상", 대동문화연구, 11(45), pp.21~44 (2004), 대동문화연구원
- "1994", 7
- "Daedong munhwa yeongu", 1994, 231~246
- "Gwahak sasang", 1999, 75~88
- "Hangukak nonjip", 2002, 5~32
- 이현구, "崔漢綺의 철학적 담론 모색", 시대와 철학, 13(1), pp.265~289 (2002), 한국철학사상연구회
- 李賢九, "崔漢綺 사상의 인식론적 의의", 대동문화연구, 43, pp.253~272 (2003), 대동문화연구원
- "Gwahak cheolhak", 2001, 31~59
- "2001", 23(2)
- 문중양, "18세기말 천문역산 전문가의 과학활동과담론의 역사적 성격-徐浩修와 李家煥을 중심으로-", 동방학지, (121), pp.51~84 (2003), 국학연구원
- 문중양, "崔漢綺의 기론적 서양과학 읽기와 기륜설", 대동문화연구, 43, pp.273~312 (2003), 대동문화연구원
- "2005", 45
- "1998", 18
- "1998", 18
- 손병욱, "氣學과 東學의 氣觀에 관한 비교 고찰", 동양철학연구, 28, pp.35~66 (2002), 동양철학연구회
- 이규성, "최한기의 의학론에 관한 일고찰 : 『신기천험』을 중심으로", 석사, 한국학, pp.2007