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I. 들어가는 말 7

1. 문제 제기 7

2. 왜 『수무훈(修務訓)』인가? 10

II. 도가적인 것 - 무위(無爲) 15

1. '무위(無爲)'에 대한 전통적 해석 15

2. '무위(無爲)'에 대한 다양한 관심 21

(1) 주술(主術)의 무위 25

(2) 소요(逍遙)의 무위 26

(3) 양신(養神)의 무위 27

(4) 덕화(德化)의 무위 27

III. 『수무훈』에서 '무위(無爲)' 29

1. 무위(無爲)의 근거 - 자연지세(自然之勢) 29

(1) 물리 법칙으로서의 '자연(自然)' 34

(2) 행위 근거로서의 '자연(自然)' 35

2. 성인(聖人)들의 행위 - 천하지리(天下之利)를 위하여 37

3. 『노자(老子)』에서 '무위(無爲)' 44

(1) 『노자(老子)』 '무위(無爲)'의 맥락적 접근 - 특정한 행위를 하지 마라 45

(2)『노자(老子)』가 부정하는 행위 - 백성에게 해가 되는 행위 48

IV. 『수무훈』에서 '학(學)' 52

1. 학(學)은 왜 비난받아야 하나? 52

2. 본성·자연(自然)과 학(學) 60

3. 전통과 권위 67

V. 『수무훈』에서 '리(利)' 74

1. 사지(私志)와 공도(公道) - 사리(私利)와 공리(公利) 74

2. 무위(無爲)의 목적 - 천하지리(天下之利) 80

3. 길은 달라도 가는 곳은 같다 - 이로이동귀 88

VI. 결론 93

참고문헌 96

ABSTRACT 100

초록보기

This study aimed at analyzing the meaning of 'Wu-Wei無爲', 'Learning學' and 'Benefit利' in the chapter 'Hsiu-Wu Hsün Striving with Effort修務訓' of Huai Nan Tzu淮南子. By doing so, I am willing to illustrate the meaning of 'Wu-Wei無爲'. It is generally thought that Daoism objects to the culture. Is it impossible that education is formed in Daoist thought? It is thought that Daoism objects to education. But Daoism also have a goal. So achieving this goal needs the effort and the process. Daoism is surely not to object to the effort of the education.

'Wu-Wei無爲' is not 'not-doing'. It implicates the positive action as the process of 'Learning' and the pursuit of the interests. In this context, 'Wu-Wei無爲' is to be interpreted as the terms of politics. It presents the aspect of participation in the society. Thus, this 'Learning' is admitted in the 'Hsiu-Wu Hsün Striving with Effort修務訓'. 'Learning' is needed in order to resolve the problems in the socio-political situation. 'Wu-Wei無爲' in the 'Hsiu-Wu Hsün Striving with Effort修務訓' is the a new version of the Daoist thought.

Here is the justification of the 'Gesellschaft' in the 'Hsiu-Wu Hsün Striving with Effort修務訓'. The benefit is not valued as the interest of the inferior man小人 in the traditional thinking, but affirmed as the goal of the superior man聖人 in the 'Hsiu-Wu Hsün Striving with Effort修務訓'. And 'Wu-Wei無爲' is the important action in order to increase the benefit of all man. The benefit is promoted by 'Learning'.

How is the text of 'Hsiu-Wu Hsün Striving with Effort修務訓' interpreted? It is an important problem. Some interpret this text as the compilation of the opinions of the schools. In contrast, others interpret as the systematic text, in which there is consistency. The traditional interpretation could be modified in according to the latter opinion.

The 'Hsiu-Wu Hsün Striving with Effort修務訓' is asserted to justify 'Learning' and the aim of the polity by using the terms of Lao-Tzu老子. This means that it is needed to reinterpret Lao-Tzu老子 in the context of the political situation of the early Han漢 period. It is possible to be assumed that the 'Hsiu-Wu Hsün Striving with Effort修務訓' was formed in the political views of Lao-Tzu老子.

It is represented the other aspects of Daoism by analyzing the 'Hsiu-Wu Hsün Striving with Effort修務訓'. The Daoist thought is not only one side. It is possible to be interpreted in the various ways. This means the possibility of interpreting Daoist thought in the context of our perspective.

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