바탕과 무늬; 주희 예술철학의 특징과 현대적 의의 = Nature and Design; A Study on the Character of Zhu-Xi`s Aesthetic and it`s Contemporary Meanings

다국어 초록 (Multilingual Abstract)

The world Zhu-Xi(朱熹) aimed for was one of a non-dualistic balance of ethics and art. He placed different importance on each aspect. He considered the importance of the instrumental value of art when he painted focusing on the ethical aspect. On the other hand, he placed importance on the value of art itself when he painted focusing on the aesthetical aspect. He believed the aesthetic world was completed only when the two aspects became one. The colors of art would make the ethical rough sketches flavorful to form the world of qingliheyi(情理合一), wendaoheyi(文道合一), and tianrenheyi(天人合一). Moreover, Zhu-Xi emphasized that the expanded application of spiritual and practical inference and interest of moral and aesthetic senses upon the aesthetic subject will form the state of wholeness in all that exists: huoranguantong(豁然貫通). Perception and emotion are both valued methods in Gewu(格物) and Youyi(游藝). Distinct characteristics of Zhu-xi`s philosophy of art is that he sought for an idealistic acme of character through both rational and sensuous cognition as well as aspects of perception and emotion of the harmony of moralism and aestheticism. Seeking harmony of moralism and aestheticism can stand out especially as a virtue of the whole-person education. However, the aesthetic acme Zhu-xi proposed is truly a noble world that can only be attained with extreme sincerity and continuous development. The standard of value evaluation is the realization of moral sense. The controversy of the relationship between moral sense and wen can not fully be contributed to the intensified difference between the depth and way of thinking of philosophical thoughts. There are three reasons as to this point. First, because Zhu-Xi made it his responsibility to succeed the daotong(道統) of Confucians, he completely separated any surrounding existences from those that existed in the center. Second, Zhu-Xi dreamed of a culture that fulfilled the Confucian ideology in its entirety. Therefore, he was not liberal to any work of art that did not exalt morality and ethics. Last, although paleographers were targets for criticism to Zhu-Xi, their poetry and prose earned positive reviews by him. If the fulfillment of moral senses through discipline of the mind is considered as a desirable attitude towards art, one can question, Does art automatically become better through character building?Another controversy related to the proposition of the standard of value evaluation is that it makes us aim for a fixed objective. People today neither believe in nor feel the need for the existence of an ultimate and singular standard. These days, people do not believe there is a standard that separates art from what is not art. The American philosopher, Nelson Goodman, once said that we needed to think about when something becomes art. Arthur C. Danto, an American art critic, said art itself was dead. According to Goodman, aestheticians are now merely people who work to describe an object as a work of art. However, the need for a standard exists no matter the activity and area work. Additionally, even though a standard may restrict the freedom of expression, it helps with knowing what values to seek. One may wonder, Is Zhu-Xi`s method to fulfill his deals realistic? or Is it necessary? I would like to put emphasis on the fact that Zhu-Xi considered not only moral ideals but also aesthetic ideals important. The experience of union comes from the integration of perception and emotion as well as moral ideals and aesthetic ideals. Based on Zhu-Xi`s theory of self-cultivation, it is within bounds to say that the interpretation of signs and the success and failure of the process of producing relies on learning to disengage oneself from worldly things. Corresponding and communicating with other people also falls under the premise that it reduces the practical need for learning to disengage oneself from worldly things. Taking into account these points, the theory of study and methods of studying Zhu-Xi proposed are practical and absolutely necessary to enrich and mature one`s life. Through an analysis of relation of nature(道·理) and design(文) Zhu-Xi`s art theory philosophy as follows : seven kinds of features can be summarized. Beauty of harmony(中和美) to pursue : Morality and art, the artist`s personality and the dignity of work, emotion and reason, mind and body, the individual and society, such as the harmony of man and nature that will. Emphasis on real-life experience and the understanding. It is a prerequisite for the successful expression. A lively feeling of warmth and rational thought design to express the results out of power. Empathy and communication oriented. Why is an expression of warmth that emphasizes care for others, and is intended to show benevolent on others. Through awareness and practice of true artistic dimension of life, the sublime character. Study of science and the arts and want to match looking for the meaning of life and art by identifying its purpose to promote the stability of their own mind and body to help you. Problems in the area of culture and art in the discipline of the cultivation the fundamental solution. Taking note of the social usefulness of art to highlight the need for arts education. Aesthetic value of a work of art is to be evaluated in relation to the circular and believe.

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