莊子의 언어관 - 「齊物論」을 중심으로 (Zhuangzi's View on Language)

서지정보

· 발행기관 : 국제언어인문학회
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· 저자명 : 서대원

초록

This paper aims to explore Zhuangzi's theory of language. It will focus on ‘expression’ and ‘communication,’ based on the examination of the “Qiwulun” chapter.
For Zhuangzi myriad things and humans all exist in the state of constant change. There is nothing that does not change, and no moment that does not flow. Change is the real picture of world that goes beyond human intelligence. Language originates in the moment people come into contact with a thing or things, which means that I who constantly changes every second contact with a thing that also changes constantly. Then, how is it possible that language or learning that grounds itself on the concept ever exist at all? This is the question that ancient Greek philosophers had asked as well. How did Zhuangzi respond to it?
Zhuangzi seems to think that ‘chengxin’ is the precondition for the establishment of language. Without chengxin there would be no language and learning. Chengxin is what transforms changing world into language. Chengxin is the active state of mind that has no particular ground. For this reason language and learning dependent on chengxin cannot reflect the real world without distortion. This paper, thus, suggest the distinction of ‘before language,’ and ‘after language’ in Zhuangzi's theory of language, and according to Zhuangzi ‘before language’ can never be the same with ‘after language.’ After all language cannot be the medium of truth. Language serves as a tool for communication, not for truth. Zhuangzi tries to eliminate all the differences among various schools' claim of truth on the basis of the concept of language that we have discussed.

영어초록

This paper aims to explore Zhuangzi's theory of language. It will focus on ‘expression’ and ‘communication,’ based on the examination of the “Qiwulun” chapter.
For Zhuangzi myriad things and humans all exist in the state of constant change. There is nothing that does not change, and no moment that does not flow. Change is the real picture of world that goes beyond human intelligence. Language originates in the moment people come into contact with a thing or things, which means that I who constantly changes every second contact with a thing that also changes constantly. Then, how is it possible that language or learning that grounds itself on the concept ever exist at all? This is the question that ancient Greek philosophers had asked as well. How did Zhuangzi respond to it?
Zhuangzi seems to think that ‘chengxin’ is the precondition for the establishment of language. Without chengxin there would be no language and learning. Chengxin is what transforms changing world into language. Chengxin is the active state of mind that has no particular ground. For this reason language and learning dependent on chengxin cannot reflect the real world without distortion. This paper, thus, suggest the distinction of ‘before language,’ and ‘after language’ in Zhuangzi's theory of language, and according to Zhuangzi ‘before language’ can never be the same with ‘after language.’ After all language cannot be the medium of truth. Language serves as a tool for communication, not for truth. Zhuangzi tries to eliminate all the differences among various schools' claim of truth on the basis of the concept of language that we have discussed.

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