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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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The purpose of this paper is to pay attention to Ito Jinsai’s proposition considering the contemporary significance included in his orthodox Neo-Confucianism criticism and reorganization of Confucianism composition by “the study of classics”.
It? Jinsai (1627?1705) who also went by the pen name Keisai, was a Japanese Confucian philosopher and educator. He is considered to be one of the most influential Confucian scholars of the seventeenth century Japan, and the Tokugawa period (1600?1868) generally, his teachings flourishing especially in Kyoto and the Kansai area through the final years of the Tokugawa shogunate.
Jinsai had several fundamental philosophical disagreements with Zhu Xi, the premier interpreter of Confucian thought from the late-Song dynasty forward. For one, Zhu Xi had claimed that human nature is inherently good. Jinsai disagreed and instead argued it had the potential to become good, but only through daily practice and deeds can this potential be realized. Additionally, he rejected the dualism of rational principal (li) and material force (qi) proposed by Song Confucianism, believing it was material force alone that led to the creation of life and all things.
Rather than the essential goodness of human nature, Jinsai stressed natural human emotions (ninj?), which he found in everyday life. Extending from this came the importance that was placed on poetry which allowed for the expression of human emotions. This, he believed, provided a needed release of emotions and desires. Song Confucianism he felt too much advocated seriousness and a restraint of human nature.
It? Jinsai (1627?1705) who also went by the pen name Keisai, was a Japanese Confucian philosopher and educator. He is considered to be one of the most influential Confucian scholars of the seventeenth century Japan, and the Tokugawa period (1600?1868) generally, his teachings flourishing especially in Kyoto and the Kansai area through the final years of the Tokugawa shogunate.
Jinsai had several fundamental philosophical disagreements with Zhu Xi, the premier interpreter of Confucian thought from the late-Song dynasty forward. For one, Zhu Xi had claimed that human nature is inherently good. Jinsai disagreed and instead argued it had the potential to become good, but only through daily practice and deeds can this potential be realized. Additionally, he rejected the dualism of rational principal (li) and material force (qi) proposed by Song Confucianism, believing it was material force alone that led to the creation of life and all things.
Rather than the essential goodness of human nature, Jinsai stressed natural human emotions (ninj?), which he found in everyday life. Extending from this came the importance that was placed on poetry which allowed for the expression of human emotions. This, he believed, provided a needed release of emotions and desires. Song Confucianism he felt too much advocated seriousness and a restraint of human nature.
목차
시작하며
Ⅰ. 동아시아 봉건적 사유로서의 주자학적 세계의 전개
Ⅱ. 일본근세사상의 전개
Ⅲ. 진사이학(仁齋學)의 논리적 구조
결어
【Abstract】
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UCI(KEPA) : I410-ECN-0101-2013-911-001204725