모우쫑싼의 양지감함론에 대한 논고

This paper aims at investigating on Mou Zongsan’s theory of Liangzhikanxian(良知坎陷) which was raised under the belief that it can open the horizons of democracy and science. The theory of Liangzhikanxian(良知坎陷) has its origins in German philosophy from the 18th to the 19th century. Fichte Schelling Hegel, who represented German ideal philosophy at the time, explained the Trinity, respectively, and Mou Zongsan has specially focused on Hegel. Hegel discussed the religion of revelation in 『Phenomena of the Spirit』, and the incarnation from the Father to the Son. Based on the fact that none other than the incarnation of the Father and the death and resurrection of Jesus, the Son, are the restoration to the Holy Spirit, the theory of Liangzhikanxian(良知坎陷) was proposed. Explaining the unity of the persons of the Father, the Son, and the Holy Spirit, he explained the sense of prudence, paying particular attention to the fact that he dropped himself from the Father to the Son, that is, he made the decision to reduce himself. This is the transformation of moral reason into theoretical reason. The moral mind is transformed into the cognitive mind. Of course, in the end, he returns to himself again through the self-denial of Gamham. His method of explanation is very unfamiliar and many scholars refuse to accept it. In fact, his framework of analysis is subjective as a whole in the explanation of Mou Zongsan's Chinese Confucianism. As a result, the response of academia is varied. Perhaps in the future, the understanding and evaluation of the academic world of Mou Zongsan will be continued. Now we must first accurately and objectively understand Mou Zongsan's academic world, and then make a fair evaluation. Of course, in interpreting traditional Confucianism in a contemporary way, a new multi-faceted approach should be tried. In that case, I believe that Confucianism will play a significant role in exploring the direction of this era, rather than a relic in a museum.