莊子 成心과 成心固着 硏究

Abstract

There are several interpretations of Seongsim (idea) mentioned in Chuang Tzu’s Jemulron (Discussion of making all things equal), but if it is interpreted as ‘predetermined mind,’ then, the story behind that can be easily solved. Seongsim plays an important role of a standard for an individual’s judgment. Unless there is a standard of the individual’s judgment, the society in which the standardized method mentioned above is fixed loses balance and cannot be developed into a horizontal life any longer. A social climate in which the sacrifice of the disadvantaged for the happiness of the majority is always taken for granted would be made. Therefore, a method to utilize Seongsim (idea) correctly, can be found in Simjae (fasting of the mind) suggested by Chuang-tzu. One should prevent Seongsim from being fixed with Simjae and practice Simjae to transcend Seongsim that has already been fixed. Seongsim gets fixed because one has no ‘flexibility of Seongsim.’ If one insists on one’s own Seongsim while not accepting others’ good comments or advice, one is locked up in a stereotype as one’s ‘Seongsim has been fixed’ already. To transcend this fixation of Seongsim, it is necessary to focus on what of Simjae is concerned with the state of futility. Interpreting the ‘futility of mind’ as ‘not existing’ and ‘removing’ denies the nobility of ‘mind’ and approaches, so it is difficult to interpret that as ‘not existing’ and ‘removing’ If one can remove something in the mind as one wants to, and if one can empty a bad thing as one wants to, the man who forgot misery and failure would have to look for what happiness is, its basic concept. Therefore, futility should mean ‘a state of mind accepting everything as it is.’ Only when it does, Simjae plays the right role, which becomes reorganized as the right Seongsim (idea). Acknowledging innate nature, learning good things correctly and accepting others’ nobility can be said to be Simjae. If one can have Seongsim well with Simjae, it will play a role as a method by which fixed Seongsim can be transcended. It is expected that ‘flexible Seongsim’ can be prepared through Simjae ‘for the transcendence of the fixation of Seongsim,’ through which one can see the disadvantaged or minorities as they are, breaking away from stereotype, bias and prejudice for them. Subsequently, acknowledgment of differences and distinctiveness without a sense of heterogeneity, in other words, the basic step for growth to a horizontal society can be expected through this study.