쿠플레의 『역경』 이해 -“겸”(謙)괘의 라틴어 번역을 중심으로-
Some observations on Philippe Couplet(1623∼1693)’s reading of Ye Kim(『易經』 ) - Focusing on his latin translation of the Kien figure(謙卦) -
0
조회
0
다운로드
9
인용
0
참고문헌
키워드
초록
In general, this essay is concerned with how to read Confucius Sinarum Philosophus sive Scientia Sinensis(=Confucius). It focused on exploring Couplet’s latin translation of Kien figura and his letter to Louis XIV was a case study of answering the questions: how he understood Ye Kim(易經)and what was the core reason for selecting the Kien figure(謙卦) from the 64 figures. In this regard, I contend that the rex perfectus who was idealized in the Kien figure refers to Louis XIV, comparing Couplet’s latin translation of the Kien figure with his letter to Louis XIV. Doing this,however, I have observed that Confucius Sinarum Philosophus sive Scientia Sinensis is not a mere translation of a Chinese Classical Text but a “curious” text in itself. The latin translation of the Chinese letter Kien (謙) can be an example of this. Surprisingly, it was translated into humanitas which was an essential concept of Cicero’s scholarship. Humanitas in the translated Confucius, however, is not identical to Cicero’s humanitas-idea. Couplet attached the idea of divinitas to Cicero’s humanitas-idea. By attaching this, Couplet tried to persuade Louis XIV to become a modest and obedient King to SUPREMUS DOMINUS, with Confucius as a testimony for his persuasion. With the above discussion,it can be concluded that Confucius could be considered not only to be a philosophus Sinensis but also a philosohphus Latinus. Confucius is, in a way, a “hybrid” text. It is widely recognized that Confucius is a very significant text for studying the encounter - history between the East and the West. In this regard, however, I believe that Confucius urgently requires a new critical edition for a reliable scholarship.
Abstract
In general, this essay is concerned with how to read Confucius Sinarum Philosophus sive Scientia Sinensis(=Confucius). It focused on exploring Couplet’s latin translation of Kien figura and his letter to Louis XIV was a case study of answering the questions: how he understood Ye Kim(易經)and what was the core reason for selecting the Kien figure(謙卦) from the 64 figures. In this regard, I contend that the rex perfectus who was idealized in the Kien figure refers to Louis XIV, comparing Couplet’s latin translation of the Kien figure with his letter to Louis XIV. Doing this,however, I have observed that Confucius Sinarum Philosophus sive Scientia Sinensis is not a mere translation of a Chinese Classical Text but a “curious” text in itself. The latin translation of the Chinese letter Kien (謙) can be an example of this. Surprisingly, it was translated into humanitas which was an essential concept of Cicero’s scholarship. Humanitas in the translated Confucius, however, is not identical to Cicero’s humanitas-idea. Couplet attached the idea of divinitas to Cicero’s humanitas-idea. By attaching this, Couplet tried to persuade Louis XIV to become a modest and obedient King to SUPREMUS DOMINUS, with Confucius as a testimony for his persuasion. With the above discussion,it can be concluded that Confucius could be considered not only to be a philosophus Sinensis but also a philosohphus Latinus. Confucius is, in a way, a “hybrid” text. It is widely recognized that Confucius is a very significant text for studying the encounter - history between the East and the West. In this regard, however, I believe that Confucius urgently requires a new critical edition for a reliable scholarship.
참고문헌 (17)
- "CONFUCIUS SINARUM PHILOSOPHUS SIVE SCIENTIA SINENSIS LATINA EXPOSITA, Studio et opera PROSPERI INTORCETTA, CHRISTIANI HERDTRICH, FRANCISICIS ROUGEMONT, PHILIPPI COUPLET, Patrum Societatis (1687), Jussu LUDOVICI MAGNI Eximio Missionum Orientalium et Litterae Reipublicae bono E BIBILOTHECA REGIA IN LUCEM PRODIT. ADJECTA EST TABULA CHRONOLOGICA SINICAE MONARCHIAE AB HUIUS EXORDIO AD HAEC USQUE TEMPORA(1687), Paris.: 중국의 철학자 공자 혹은 중국 의 학문", ~
- Stanislaus Julien, "Meng Tseu vel Mencium inter Sinenses Philosophos, Ingenio, Doctrina, Nominisque Claritate CONFUCIO proximum, In 중국의 철학자들 가 운데에 맹자" (1824)
- 데이비드 E. 먼젤로, "진기한 나라, 중국" (2009), 나남출판사
- 송영배, "동서 철학의 교섭과 동서양 사유 방식의 차이" (2004), 논형
- 안재원, "고대 로마의 이상적 연설가(orator perfectus)론", 서양고전학연구, 20(20), pp.119~140 (2003), 한국서양고전학회
- 주겸지, "중국이 만든 유럽의 근대" (2003), 청계출판사
- 키케로, "의무론(De officiis)" (1993), 서광사
- 井川義次, "宋學の西遷" (2009), 人文書院
- Ahn, Jaewon, "A comparative research on Cicero’s orator perfectus and Confucius’ Rex", perfectus, Papers on Rhetoric X, Roma, 1~22 (2010)
- Christian Wolf, "Oratio de Sinarum philosophia practica(Michael Albrecht" (1988), Hamburg
- Julia Ching, "Moral Enlightenment: Leibniz and Wolf on China" (1992), Sankt Augustin
- L. M. Jensen, "Manufacturing Confucianism" (1997), Duke University Press
- Kim, Young Kun, "Hegel’s Criticism on Chinese Philosophym, In Philosophy East and West", pp.173~180 (1978), Hawaii University
- Th. H. Lee, "China and Europe" (1991), The Chinese University Press
- R. Malek, S. V. D, "Western Learning” and Christianity in China, In The Contribution and Impact of Johann Adam Schall von Bell(1592∼1666)" (1998)
- Notices Biographiques et Bibliographiques sur les Jesuites de L’ancienne Mission de Chine 1552~1773, "L. Pfister", ~ (1932)
- Willy Richard Berger, "China-Bild und China-Mode im Europa der Aufkla¨rung" (1990), Köln