현대중국의 중국철학 연구

서지정보

ㆍ발행기관 : 서강대학교 철학연구소 ㆍ수록지정보 : 철학논집
ㆍ저자명 : 치아오 칭쥐

목차

1. “중국에서의 철학”으로부터 “중국의 철학”으로: “중국철학” 개념의 설명
2. 민족이성이 성숙해가는 여정: 1949년 이후의 중국고대철학연구
3. 현대 신유학의 중국철학사 연구에 대한 의의 (1980년~)
4. 결론 : “철학”의 기대 - 동아시아 철학의 세계적 의의

한국어 초록

이 논문은 현대 중국에서 이루어진 중국철학에 대한 연구를
철학사적으로 정리하는 것이 목적이다. 이를 20세기 중반 이후
중국철학이 어떻게 전개되고 있는 지를 살펴볼 수 있을 것이다. 1949년
이후 중국에서 수행된 중국철학 연구는 여섯 단계로 나눠볼 수 있을
것이다. 1949~1956년, 1957~1959년, 1960~1966년, 1966~1976년,
1976~1989년, 그리고 1989년 이후, 이렇게 여섯 시기로 현대의
중국철학 연구사를 정리하는 것이 주요할 것으로 본다. 특히, 1980년대
이후의 현대 신유학 연구는 학계의 시야의 폭을 넓혔고 중국철학에 대한
인식을 풍부하게 하였으며, 1949년 이래 존재하던 중국철학연구의 단순
비판적 태도를 바꾸어 놓았다. 1949년 이후의 중국철학사 연구를
전반적으로 반성해 보면, 연구방법론의 전환이 중국사회의 발전과
상호영향을 주고받았으며, 이성의 성숙과 중국문화의 주체성의 확립을
지향하여 발전하였음을 발견할 수 있다.

영어 초록

The study history of the history of Chinese philosophy in main land
China from 1949 on can be divided into 6 periods as follows. Due to the
liberation the task of the Chinese philosophy circle in the first period which
began in 1949 and ended in 1957 was to remove the study paradigm
founded by philosopher Feng You-lan etc. and to accept Marxism as well as
Maoism. Accepting a former Soviet Union high officer Andrei
Aleksandrovich Zhdanov’s point that a history of philosophy is one that
materialism comes to maturity in the process of taking idealism as its target
to struggle with, Chinese scholars in this field erected a view of purposive
history. In the second period from 1957 to 1959, Scholars began to reflect
on the purposive view of history, admitting idealism has its positive aspects
to human thinking, but this reflection was interrupted by political movement
"Anti-Rightists" in which many intellectuals were labeled as "the Rightist"
and lost their rights of study. The third period from 1959 to 1966 is a
somewhat peaceful interval in which there were relatively fewer political
activities that interfere academic research and many general history of
Chinese philosophy were published such as Feng You-lan’s A New Edition
of History of Chinese Philosophy and Hou Wai-lu’s A General History of
Chinese Thoughts.The fourth period was the ten years "the great cultural
revolution" dated from 1966 to 1976, in which all academic research were
stopped except the "to value the legalist school and to criticize the
Confucian school"movement that can not be deemed as academic research at
all. The fifth period from 1976 to 1989 was a new start to the circle of
history of Chinese philosophy in which scholars replaced Zhdanov’s view
with Lenin’s view that "a history of philosophy is generally speaking a
history of human recognition"and began to study Chinese philosophy from
angles of conceptsor categories evolves. Many general history books of
Chinese philosophy were also published in this time with a newhistory view
that deems Chinese philosophy as a history of thinking instead of merely a
history of materialism overcomes idealism. The sixth and also the final
period date from 1989 to the present time with characteristics of plural
methodology and a revival of the life of Chinese philosophy. Such western
philosophical theories as Hegelianism and Existentialism were adopted by
academia of Chinese philosophy as methodology. As time went on, many
scholars gradually became conscious that traditional Chinese philosophies
still have vitality to be revived they advocated "New Daoism", "New
Benevolence theory", "the Fourth Development of Confucianism". "Modern
Confucianism study program"conducted from last 80s on changed the mere
critical attitude to traditional Chinesephilosophy existing in academia from
1949 on and enriched the scholar’s view about Chinese philosophy. Taking
the entire study history of Chinese philosophy in main land China as a
whole it can be recognized that the study is deeply influenced by society
transition and the developing trend of the study is that the reason of Chinese
people is becoming maturity and the subjectivity of Chinese culture is being
erected.

참고 자료

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