±¹¹® ÃÊ·Ï
º» ³í¹®Àº ÇÇŸ°í¶ó½ºÀÇ Ãʱ⠻ç»ó¿¡ ³ªÅ¸³ ¼ö »ç»óÀÌ ±×¸®½ºÀÇÇüÀÌ»óÇÐÀû »çÀ¯ ¹ß´Þ¿¡ ÀÖ¾î ¾î¶°ÇÑ ¿µÇâÀ» ³¢Ä¡°í ÀÖ´ÂÁö¸¦ ±× °³³ä»çÀû ¹ß´ÞÀÇ °üÁ¡¿¡¼ »ìÆìº½¿¡ ±× ¸ñÀûÀÌ ÀÖ´Ù. 1 ÀåÀº ÇÇŸ°í¶ó½ºÇÐÆÄ°¡ ¹Ù¶óº¸´Â ÀÚ¿¬ ³»Áö ¿ìÁÖ°¡ Àΰ£°ú ¾Æ¹«·± »ó°üÀÌ ¾ø´Â ´Ü¼øÇÑ ¹°¸®Àû ¼¼°è°¡ ¾Æ´Ï¶ó, ¼Ò¿ìÁַμÀÇ Àΰ£ÀÌ ´à°íÀÚ ÇÏ´Â ´ë¿ìÁַμÀÇ »óÀÀ °ü°è¸¦ Áö´Ñ ¼¼°èÀÌ°í ´õ...
[´õº¸±â]
º» ³í¹®Àº ÇÇŸ°í¶ó½ºÀÇ Ãʱ⠻ç»ó¿¡ ³ªÅ¸³ ¼ö »ç»óÀÌ ±×¸®½ºÀÇÇüÀÌ»óÇÐÀû »çÀ¯ ¹ß´Þ¿¡ ÀÖ¾î ¾î¶°ÇÑ ¿µÇâÀ» ³¢Ä¡°í ÀÖ´ÂÁö¸¦ ±× °³³ä»çÀû ¹ß´ÞÀÇ °üÁ¡¿¡¼ »ìÆìº½¿¡ ±× ¸ñÀûÀÌ ÀÖ´Ù. 1 ÀåÀº ÇÇŸ°í¶ó½ºÇÐÆÄ°¡ ¹Ù¶óº¸´Â ÀÚ¿¬ ³»Áö ¿ìÁÖ°¡ Àΰ£°ú ¾Æ¹«·± »ó°üÀÌ ¾ø´Â ´Ü¼øÇÑ ¹°¸®Àû ¼¼°è°¡ ¾Æ´Ï¶ó, ¼Ò¿ìÁַμÀÇ Àΰ£ÀÌ ´à°íÀÚ ÇÏ´Â ´ë¿ìÁַμÀÇ »óÀÀ °ü°è¸¦ Áö´Ñ ¼¼°èÀÌ°í ´õ ³ª¾Æ°¡ Áú¼¿Í Á¶È°¡ Áö¹èÇÏ´Â ¿¹ÁöÀû ¼¼°èÀÓÀ» ¹àÈ÷°í ÀÖ´Ù. ¹Ù·Î ÀÌ·¯ÇÑ ÀÌÀ¯¿¡¼, ÇÇŸ°í¶ó½ºÀÇ ¼¼°è´Â Ưº°È÷ ÄÚ½º¸ð½º¶ó ºÒ¸®¸ç, Àΰ£Àº ±× ¼Ó¿¡¼ Áú¼¿Í Á¶È¸¦ Àо±â À§ÇÑ °üÁ¶(theoria)ÀÇ ³ë·ÂÀ» ±â¿ïÀÌ°Ô µÈ´Ù. 2 ÀåÀº ÀÌ·¯ÇÑ ¿ìÁÖ¿¡ ´ëÇÑ ¼³¸íÀÇ Ã¼°è·Î¼ ³ªÅ¸³ ÇüÀÌ»óÇÐÀû ÀÏ¿ø·Ð ¹× ´Ù¿ø·ÐµéÀÌ ¾î¶»°Ô º»·¡ÀÇ Á¾±³Àû ´Ù¿ø·Ð°ú ÀÏ¿ø·ÐÀÇ ½Ã°¢À¸·ÎºÎÅÍ ¹ß´ÞµÇ¾î ¿Ô´ÂÁö¸¦ ÃßÀûÇϰí ÀÖ´Ù. 3ÀåÀº ±×·¯ÇÑ ÇüÀÌ»óÇÐÀû ÀÏ¿ø·Ð ³»Áö ´Ù¿ø·ÐÀÇ ½Ã°¢¿¡¼ ¾î¶»°Ô ¼ö¸¦ ¾Æ¸£ÄÉ·Î º¸´Â ½Ã¼±ÀÌ ³ª¿À°Ô µÇ¾ú°í, ±×·¯ÇÑ ½Ã¼±ÀÌ Áú·áÀÎÀ¸·Î¼ÀÇ ¼ö¿Í ¿îµ¿ÀÎÀ¸·Î¼ÀÇ Åׯ®¶ôÆ¢½º¸¦ ¹ÙÅÁÀ¸·Î ÇÏ¿© ¿¹ÁöÀû ¼¼°è¸¦ ¼³¸íÇÒ ¼ö ÀÖ´Â °³³ä ü°è¸¦ Çü¼ºÇÏ°Ô µÇ¾ú´ÂÁö¸¦ ¹àÈ÷°í ÀÖ´Ù.
ÀÌ·¯ÇÑ °íÂûÀ» ±Ù°Å·Î ÇÏ¿©, º» ³í¹®Àº °á·Ð¿¡¼ ÇÇŸ°í¶ó½ºÀÇ ¼ö »ç»óÀÌ ¼¼°è¿¡ ´ëÇÑ ¼³¸í ü°è ÀϹÝÀ» ´ë»ó¿¡ ´ëÇÑ ±¸Ã¼ÀûÀ̰í ÁúÀûÀÎ ÆÄ¾ÇÀ¸·ÎºÎÅÍ Ãß»óÀûÀÌ°í ¾çÀûÀÎ ÀÎ½Ä Ã¼°è·Î º¯È¯½ÃŰ´Â Áß°£ °úÁ¤ÀÇ ÀÛ¾÷À¸·Î¼ öÇÐ»ç ³»Áö´Â °³³ä»çÀûÀÎ °üÁ¡¿¡¼ ¸Å °³³äÀû À§Ä¡¸¦ Â÷ÁöÇϰí ÀÖÀ½À» ¹àÈ÷°í ÀÖ´Ù.
[´Ý±â]
¿µ¹® ÃÊ·Ï
This study is purposed to clarify the effect how the pythagorean way of mathematical thinking in its first stage has produced on the development of Greek metaphysical thinking from the point of concep...
[´õº¸±â]
This study is purposed to clarify the effect how the pythagorean way of mathematical thinking in its first stage has produced on the development of Greek metaphysical thinking from the point of conceptual development.
In the first chapter, we have explained that the pythagorean Physis or Universe is not the mere physical world that has nothing to do with the human-being, but the Macrocosmos that the human-being as a Microcosmos wants to imitate(mimesis) in his corresponding relation with it & the intelligible world where order & harmony work as a principle. On this account, the pythagorean world is named especially as a Cosmos & the human-being tries to decipher its order & harmony through theoria. In the second chapter, we have traced the procedure how the metaphysical monism or pluralism constructed as a explanatory system of this Cosmos has emerged from the religious pluralism & monism. In the third chapter, we have brought into relief the process how the attitude of regarding the number as Arche is originated from the metaphysical monism or pluralism & the method by which such an attitude has succeeded in forming the conceptual scheme capable of explaining the intelligible world by the number as a material cause & Tetractys as a efficient cause.
As a result, we have concluded that the metaphysical meaning of the pythagorean mathematical philosophy is lied in constructing the median conceptual tools for transforming the concrete & qualitative apprehension of the world into the abstract & quantitative comprehension.
[´Ý±â]
¸ñÂ÷
¡¼¿ä¾à¹®¡½
¥°. ¼·Ð
¥±. º»·Ð
¥². °á·Ð
¡¼Âü°í¹®Ç塽
¡¼Abstract¡½