±¹¹® ÃÊ·Ï
º» ³í¹®Àº õÅÂÀÇ Àϳä»ïõ·ÐÀÇ »ç»óÀûÀÎ ±¸Á¶¿Í »ýÅÂÇÐÀû Àǹ̸¦ Ž»öÇØ º¸·Á´Â °ÍÀÌ´Ù. ÀϽÉÀ̶õ °³³äÀº ´ë·« ¼¼ °¡ÁöÀÇ Àǹ̸¦ Áö´Ï°í ÀÖÀ¸¸ç, ±× ¼Ó¿¡ ¸ðµç Á¸ÀçÀÇ ¼¼°è°¡ Æ÷ÇԵȴÙ.
À¯½ÉÀû Á¸Àç·ÐÀÌ¶ó ¸»ÇÒ ¼ö ÀÖ´Â ±×ÀÇ ÀϽɻç»óÀº ÀÏüÁ¸ÀçÀÇ °øÅëºÐ¸ðÀÌÀÚ ÅëÇÕÀÇ ¿ø¸®·Î ±¸»óµÇ°í ÀÖ´Ù. Çö»óÀûÀ¸·Î º»´Ù¸é ÀÏüÀÇ Á¸...
[´õº¸±â]
º» ³í¹®Àº õÅÂÀÇ Àϳä»ïõ·ÐÀÇ »ç»óÀûÀÎ ±¸Á¶¿Í »ýÅÂÇÐÀû Àǹ̸¦ Ž»öÇØ º¸·Á´Â °ÍÀÌ´Ù. ÀϽÉÀ̶õ °³³äÀº ´ë·« ¼¼ °¡ÁöÀÇ Àǹ̸¦ Áö´Ï°í ÀÖÀ¸¸ç, ±× ¼Ó¿¡ ¸ðµç Á¸ÀçÀÇ ¼¼°è°¡ Æ÷ÇԵȴÙ.
À¯½ÉÀû Á¸Àç·ÐÀÌ¶ó ¸»ÇÒ ¼ö ÀÖ´Â ±×ÀÇ ÀϽɻç»óÀº ÀÏüÁ¸ÀçÀÇ °øÅëºÐ¸ðÀÌÀÚ ÅëÇÕÀÇ ¿ø¸®·Î ±¸»óµÇ°í ÀÖ´Ù. Çö»óÀûÀ¸·Î º»´Ù¸é ÀÏüÀÇ Á¸Àç´Â °¢¾ç°¢»öÀÇ Â÷º°»óÀ» º¸À̰í ÀÖ´Ù. Â÷À̶õ Á¡¿¡¼ ÆòµîÀ» ¸»ÇÒ ¿©Áö´Â ¾ø´Â µíÀÌ º¸ÀδÙ. ±×·±µ¥ ÀϽÉÀº ÀÌ·¯ÇÑ Çö»óÀûÀÎ Â÷º°À» ÃÊ¿ùÇÑ º»ÁúÀûÀÎ °øÅëºÐ¸ðÀÌÀÚ ÅëÀÏÀÇ ¿ø¸®·Î µîÀåÇÑ´Ù. ±×·¸´Ù°í ÀϽÉÀÌ ¾î¶² °íÁ¤Àû ½Çü¸¦ Áö´Ñ Á¸Àç´Â ¾Æ´Ï´Ù. ±×·± Á¡¿¡¼ ÀϽÉÀº ÀÏ¿ø·ÐÀû ½Çü°¡ ¾Æ´Ñ °¡Ä¡·ÐÀû ÆòµîÀÇ ¿ä¼ÒÀÌ´Ù.
µÎ ¹øÂ° ÀϽÉÀÇ »ó´ëÀûÀÎ °³³äÀÌÀÚ ¸ðµç Á¸ÀçÀÇ ¿µ¿ªÀ» Æ÷°ýÀûÀ¸·Î À¶ÇÕÇÏ¿© ¼³¸íÇÏ´Â »ïõ¼¼°£Àº »ýÅÂ°è °³³ä°ú »óÅëÇÑ´Ù. »ïõ¼¼°£Àº ÀϽÉÀÇ »ó´ëÀû °³³äÀÌÁö¸¸ ´ë¸³°³³äÀ̱⺸´Ù´Â »ïõ¼¼°£ ¼Ó¿¡ ÀÌ¹Ì ÀϽÉÀÌ Æ÷ÇԵǾî ÀÖ´Ù. ¿¬±â·ÐÀ» ±â¹ÝÀ¸·Î Á¸ÀçÀÇ ¼¼°è¸¦ ¹ü¿ìÁÖÀûÀ¸·Î È®´ëÇÏ´Â °ÍÀÌ ÃµÅÂÀÇ ¼¼°£·Ð(»ýÅ·Ð)À¸·Î, »ýÅ·ÐÀ» ±â¹ÝÀ¸·Î ¼öÇà°ú ÀǽÄÀÇ ÀüȯÀ» ¿ä±¸Çϰí ÀÖ´Ù.
¼Â° »ïÀκҼº·ÐÀº ¿¬±âÀûÀÎ Á¸ÀçÀÇ ¼¼°è°¡ ¹Ù·Î »ýŰè¶ó´Â ÇØ¼®À» °¡´ÉÇÏ°Ô ÇØ ÁØ´Ù. À̰ÍÀº »ýŰ踦 ¼¼ °¡Áö Ãø¸é¿¡¼ ¹Ù¶óº¸´Â ÀÔÀåÀ¸·Î »ýŰè´Â Àΰ£ÀÇ ÆÇ´ÜÀ¯¹«¸¦ ¶°³ª Á¸ÀçÇÏ´Â °Í ±×´ë·Î Àý´ëÀÇ °¡Ä¡¸¦ Áö´Ï°í ÀÖ´Ù´Â ÀνÄÀÇ ÀüȯÀ» ÀÌ·ç¾î Àΰ£¿¡ ÀÇÇÑ ÀÚÀÇÀû ÈѼÕÀÌ ¾ø¾î¾ß ÇÑ´Ù´Â °ÍÀÌ´Ù.
[´Ý±â]
¿µ¹® ÃÊ·Ï
This paper attempts seek out an ideological structure of T"ien-t"ai(ô¸÷»)"s Ilnyum-samchun(ìéÒ·ß²ô¶) theory and an ecological meanings involved in. In outline, the concept of One-...
[´õº¸±â]
This paper attempts seek out an ideological structure of T"ien-t"ai(ô¸÷»)"s Ilnyum-samchun(ìéÒ·ß²ô¶) theory and an ecological meanings involved in. In outline, the concept of One-mind(ìéãý) has mostly triple meanings and includes the world of whole existences.
His One-mind thoughts can be said "idealistical ontology" was formulated as both a common denominator of all existences and an integrated principle. However, because the One-mind is based on the premises as integrated principle that is inherent in the whole of existences, it can justify an essentially absolute equality of existences. If we phenomenalize it, all existences is differentiated from beings of every sort and variety. In point of "difference", there seems be no room for saying equality. But One-mind appears on the stage as an essential common denominator which transcends a phenomenal discrimination and a principle of unity. Not that One Mind is the existence which has a stationary substance. In this point, One Mind can be said that it is not the noumenon of monism but a factor of axiological equality.
In the next place, Samchun-segan(ß²ô¶á¦Êà) which both is relative concept against One-mind and explains sphere of all existence wholly and mergingly has a thread of connection with the notion of an ecosystem completely in itself. Although Samchun-segan is the relative concept of One-mind, it is not opposed to One-mind but is already implying One-mind. T"ien-t"ai(ô¸÷»)"s ecological theory expands the world of existence into the dimension of pan-universe by standing on the theory of dependent origination(æÞÑÃÖå) which is the most fundamental idea of Buddhism. Moreover, The distinctive feature of T"ien-t"ai"s idea is that it requires cultivation and consciousness to be converted.
Third, theory of Samin-Bulsung(ß²ì×ÝÖàõÖå) let us interpret that the world existence of dependent origination is just an ecosystem. This is a standpoint to look at the ecosystem in triple aspects. It is that, in other words, we should cognize the absolute value of ecosystem itself by converting our cognizance. Because an essential value is that existing things have the absolute value to themselves out of human judgment, he thinks that it must not be impaired by human beings.
[´Ý±â]
¸ñÂ÷
±¹¹® ÃÊ·Ï
¥°. ¼·Ð
¥±. õźҼº·Ð°ú »ýÅÂÇÐÀÇ »ó°ü¼º
¥². ¸Î´Â ¸»
Âü°í ¹®Çå
¡´Abstract¡µ