유가전통(儒家傳統)과 노장전통(老莊傳統)에 나타난 삶과 죽음의 문제

Abstract

This article aims to discover the common perspective of East Asian society for death by examining different viewpoints and attitudes on life and death in the Confucian tradition and the taoist tradition. In the case of Confucius, they could find out his tendency to focus on his mourning death. This is because he shows an attitude that he suspend even his fundamental attitude toward life in front of the death of his beloved disciple. Furthermore, Confucius didn't eat up close to the injured person, did not sing on mourning days. And when he saw the person in mourning, even though he was younger, he would surely get up and be polite. Confucius was extremely considerate of those in grief. It is the memory of the dead that is valued to Lao tzu. Lao-tzu emphasized immortality. This does not mean to live long physically, but not to die even if we die. And not to die means not to be forgotten. In the end, Lao-tzu understood it as a desirable community culture to make the life of the dead continue to the present world by emphasizing the memory of the living for the dead. Chang tzu tries to heal the sadness of the living by accepting the death more positively. He points out the heavy fact that life is running toward death and looks straight at the fact that there is no way out of death. And he insists that, nevertheless, death is not something to be saddened with because it is like going back to where it came, and as much as you love life, you should love death as well. In the Confucian tradition, the process of mourning the dead was thought to reveal the true form of human beings living in a relationship in grief. In addition, Lao tzu dreams of a community in which death and life are naturally connected through memories of the dead, and Chang tzu shows the intention to heal the sadness of the living beyond the fear of death by positively accepting death. Their viewpoints are different, but they have something in common in that they tried to connect death and life.