全國儒生이 본 南冥의 爲人 : 청무소축 Chung Mu So Chuk = NamMyeong Estimated by National YuSaeng

다국어 초록 (Multilingual Abstract)

This study by writer ever has been sought to find it out the core of the consistent estimation on Nommyeong by national Yusaeng, the nature of Seongri-philosophy and the schorarly traits of Nammyeong.
Now if we ask ourselves what we mean by knowledge we can find no other answer than that it is that part of human thought which is proved true, And human thought is true just so far as it agrees with the facts of the world. All Knowledge is, then, a grasp of truth. Not indeed of the whole troth; that we do not know, and never shall know. For the whole truth is the totality of reality or existence: in other word, the universe. As this is infinite it can never be grasped by the finite human intelligence. It is in this sense of necessary explanation that we hold theory that the universe is a self-determined system-the expression of a rational activity which manifests itself in all the changes which are, or ever have been, or ever win be -tobe a matter of knowledge. It is the only interpretation which can harmonize the thought and experiences of mankind, and give a firm basis to knowledge. Moreover, the very fact that we can interpret the world and give a meaning to what goes on it proves that the world itself is rational. Rational thought could find no moaning in a world which was nut itself the expression of rational thought, for nothing but the rational has meaning. Without this assumption man's knowledge is an edffice without foundation. We see, then, that in every case, great as well as small, the material of knowledge is given to us-we cannot make reality other than it is. But, on the other hand, this material only becomes intelligible when it is interpreted by thought. It is thought which makes reality known to us. In this sense man may be said to construct this world. Indeed, each one of us constructs his own world, for each one of us comes into contact with reality in his own individual experiences, and interprets those experiences according to his own amount or quality of knowledge. But no two of us have either exactly the same experiences or the same knowledge. Consequently, each one of us sees the world from a standpoint somewhat different from that of an others, and sees it through a different medium of personal knowledge. Yet there is common knowledge, for an knowledge is of the same reality, and though there are many minds yet there is only one kind of intelligence. And Seongri-philosophy has ever been deep rooted in the universe-self-determined system. Among the scholars of the Lee Dynasty, Nammyeong was a typical one to carry Seongri-philosophy into action. To understand Seongri-philosophy, we must realize that the world parse has ever teen two distinct conceptions of law in nature.
The first of theme, the notion of causal law, is only indirectly (through knowable, not intuitive) relevant to the rational principle in morality. A causal law simply links phenomena in nature according to a rule of succession. And causal possibility, though necessary condition for moral possibility, is hardly a sufficient condition. Thus when asking whether or net a given principle could provide a universal law of nature, we must mean something more than a causal law of nature.
Secondly we must have in mind some other notion of law in nature to use forming a moral criterion for a right action. This other notion is to be found in the doctrine of teleogical law in nature. This very notion is the principle of "the eternal fitness of things" ; Such as the principle of fitness (self-adjustment) of subjectification of object to objectification of subject. And we must have rules to gives our actions or our thoughts universal validity and mould them into a general harmony. These rules are derived from the universal aim of mankind, and they should become the moral rules of a right action in men. The basical rule (criterion, norm), in terms of which I ought to restain my freedom, is the conformity of free behaviour to the essential aims of humanity. I shall net then, follow inclinations, but shall bring them under a rule. He who Subjects his person to his inclinations acts contrary to the essential ends of humanity: for as a free being, he must not be subjected to inclinations, but ought to determine them in the exercise of his freedom: and being a free agent, he must have a rule, which is the essential end of humanity. The conditions under which alone the fullest use of freedom is possible, and can be in accordance with itself, are the essential ends of humanity. It must confirm with this. The principle of all duties in morality is that the use of freedom must be keeping with the essential purposes of humanity. And one has to mould the maximum cultivation of his natural and moral powers and capabilities for becoming a desirable being in humanity or morality.
Nammyeong was a scholarly recluse who had carried above mentioned two principles into action through an his career. Especially from above he had ever been fallen into the philosophy of Gongza, Anza and Maengza, and from below also he had ever rooted into the essential of Seongri-philosophy of Chuyeumgye, Chungmyeongdo, Chungycheon, Chatlghyeonggeu and Chuhyeam.
This is just the fact that Nammyeong was estimated by the consistent opinion expressed in So(疏) of national Yusaeng(儒生). And Nammyeong should be caned the typical pattern of the righteous scholar among the scholars of the Lee Dynasty who truly contributed to show national Seonbi(士) the business and mission of the true scholar.
Finally today Korean people must demand new philosophical milieu for again establishing a kind of axiological view. Now our philosophy's task must center in helping Korean people to find it out true meaning in traditional philosophy and find it out in their today own lives, writer hope.

목차 (Table of Contents)

• Ⅰ. 序言
• Ⅱ. 八道儒生의 公論
• 1. 嶺南儒生
• 2. 湖西儒生
• 3. 湖南儒生
• 4. 開城府儒生
• 5. 畿嶺儒生
• Ⅲ. 結語
• 參考文獻
• 英文抄錄