마음과 정신 ―영미의 신헤겔주의가 하린(賀麟)의 신심학에 미친 정신철학 연구―

서지정보

ㆍ발행기관 : 한국중국문화학회 ㆍ수록지정보 : 중국학논총 / 53권
ㆍ저자명 : 유헌식

목차

Ⅰ. 서론
Ⅱ. 육왕 심학의 ‘심즉리’와 칸트 선험철학의 주관적 형식
Ⅲ. 의식과 자연(사물)의 관계에 대한 그린(Green)의 이해
Ⅳ. 정신과 자연(사물)의 관계에 대한 로이스(Royce)의 이해
Ⅴ. 하린의 신심학과 헤겔의 정신철학
1) 실재의 관계성과 의식(정신)
2) 자연의 마음과 정신의 개념
Ⅵ. 결론

한국어 초록

중국의 현대 철학에서 하린(1902~1992)은 송명의 리학理學과 심학心學을 근대
독일의 관념철학과 융합시킨 인물로 알려져 있다. 그는 특히 헤겔(G.W.F. Hegel:1770~1831)의 정신철학을 매개로 하여 육상산陸象山(1139~1192)과 왕양명王陽明
(1368~1661)의 심학心學과 정이천程伊川(1033~1107)과 주회암朱晦庵(1130~1200)의
리학理學을 화해시키고자 한 인물로서, 현대 중국의 대표적인 헤겔주의자로 알려
져 있다.

영어 초록

He Lin was the person who advocated Xin Xin Xue against Xin Li
Xue of Feng You Lan in modern Chinese philosophy. He recognized
the limitations of Neo-Confucianism, that is, Cheng-Zhu Li Xue(程朱
理學) and Lu-Wang Xin Xue(陸王心學), in philosophical justification of
the subjective thought that is required for constituting the thoughts of
natural science and the modern society that came from the West, and
draws on the thoughts of Greens and Royce as supplementation.
Inspired by Royce who claimed the consciousness of objects or psychic
dependence through idealism of Kant and Hegel as mental dependence
in School of Mind, He Lin renewed his understanding of Lu-Wang Xin Xue, reconstituted Cheng-Zhu Li Xue, and created a new School of
Mind.
In this work, He Lin first focuses on how Green and Royce explain
the relationship between consciousness and things(nature). They argue
that things(nature) are meaningless apart from their relationship with
consciousness as they secure its truth and existence only through the
‘relation’ of individual perceptions, not by themselves. Since
‘relationship’ comes from the distinction and unification of
consciousness, the reality of things has no other way but to depend
entirely on consciousness. Here, He Lin connects such characteristics
of this consciousness with Xin(心, mind) of Lu-Wang and turns Wu
(物, objects) into Xin(mind). However, He Lin extends the meaning of
mind beyond the subjective principle of knowledge in the Kantian
sense to the objective concept of mind from the Hegelian sense. Here,
mind in Yangmingism finds a way to reconcile with Xing(性, Li, 理) of
Neo-Confucianism. He Lin says that Xing, Li, and Xim are eventually
all the same but technically, he accepts the conscious
philosophy(philosophy of spirit) of Green and Royce, gives the
characteristics of Xim to Xing, and takes measures for Li of Xing to
be realized. If the reality of existence depends on the relationship and
unity of consciousness, consciousness cannot simply stay in
subjectivity and should be in objectivity as well. Therefore,
consciousness should escape from human consciousness or self, should
have existential nature, which Hegel calls spirit, and He Lin equates it
with Xing of Neo-Confucianism. In Neo-Confucianism, Xing, Xim, and
Li are not separated but accompany one another but when expressed
in terms of German ideology, Xing is the spirit(Geist), Xim is
consciousness(Bewußtsein), and the Li is concept(Begriff) or
reason(Vernunft) respectively. Li is the principle that Xing expresses
itself, and Xim is the medium that shows the principle of Xing in Phaenomena.
This transition from subjective idealism to objective idealism is
treated as the issue of overcoming the so-called ‘agnosticism’ in
Neo-Hegelianism of England and America in relation to overcoming of
Kant's issue of ‘things in themselves’. In particular, Royce, following
Hegel, reveals through a demonstration that ‘the unknown’ is nothing
more than a fiction. The nature set by things themselves seems to be
physically sensible, but in reality is a mental one that is revealed only
by ideas. Based on these ideas of Royce’s, He Lin newly establishes
the relationship between Ti(體) and Yong(用). Especially focusing on
the concept of ‘concrete universal’ by Hegel, he is against the idea of
Zhu Xi that views Ti and Yong as dualism of Li(理) and Qi(氣), gives
the meaning of consciousness of Hegel to Xin of Yangmingism, and
thinks that Ti already embraces Yong centering on Xin. Based on
these facts, he interpreted the Weifa-Yifa(未發-已發), which Zhu Xi
distinguished as Ti and Yong, from the perspective of School of Mind
of Yangmingism, and understands self-cultivation of Yangmingism or
Selbst-Bildung of Hegel as psychological or mental philosophical
application about Weifa-Yifa. Thus, He Lin was able to make
Noumena(體/理) communicate with Phaenomena(用/氣), tried spiritual
explanation, and could maintain that spiritualism is Wei Xing Lun(唯性
論). Here, Xin(mind) is not the Xin of Lu-Wang Xin Xue but objective
spirit of existence(the universe).

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