이 논문은 왕필의 노자미지례략의 후반부 내용을 분석한 글이다. 24살에 요절한 천재 철학자 왕필은 중국 도가철학사의 영웅일 뿐만 아니라, 전체 중국철학사에서도 불멸의 제일급 철학자 중의 한 사람이다. 그는 약관의 나이에 위진 청담의 제일인자가 되었을 뿐만 아니라, 위진 현학자로서도 단연 제일인자로 꼽힌다. 이 논문의 앞부분에서는 역사서들을 동원하여 이 점을 가능한 객관적 입장에서 증명하고자 하였다. 이 논문의 두 번째 연구 주제로는 왕필의 저술과 그 중에서도 노자미지례략의 전거 문제를 집중적으로 다루었다. 왕필의 이 논문은 역사서에 여러 가지 異名으로 전해오다가 宋代 이후에 사라졌던 것을 현대 중국학자 왕유성이 현존하는 도장을 열람하다가 발굴하게 된 과정을 자세하게 살펴보았다. 또한 이 논문의 명칭을 왕유성은 노자지략으로 명명하고, 대만 학자 엄영봉은 노자미지례략으로 명명한 이유에 대하여 살펴 보았다. 이 두 가지 명칭은 역사서에 모두 등장하는 것으로 그 의미는 같다.마지막으로 노자미지례략의 후반부 내용을 분석했다. 전반부의 내용이 대체로 형이상학적이고 이론적이라면, 후반부의 내용은 상대적으로 윤리적행위론적인 성격이 강하다. 왕필은 노자의 구절을 끌어들여 자기 나름으로 재해석하였다. 그 내용을 간략히 요약하면, ① 근본을 숭상하고 말단을 살린다는 관점의 철학 방법론, ② 소박한 도의 세계로 돌아가야 한다는 형이상학적 원칙론, ③ 내용에 따라 이름을 정해야 한다는 名理論, ④ 술수를 끊고 근본을 바로 세워야 한다는 행위론 등으로 구성되어 있다. 특히 왕필은 위진 시대의 사회 현실과 관련시켜 당시의 사회 문제를 해결하기 위한 방안으로 자연스러운 도에 근거한 名敎의 실천(名敎出於自然) 방법을 제시하였다.
An analysis of Wang-Bi's Lao Tzu Wei Zhi Li Lue, especially the second half, is main subject of this study. Wang-Bi, genius philosopher who died at the age of 24, is a hero in the history of Taoism, and also he is among brilliant figures throughout Chinese Philosophy. He took a premier stand in the Quintan, and Wei-Jin Xuanxue at the age of twenty. This study, firstly, tried to reveal Wang-Bi's scholastic brilliance quoting some objective historical evidences. Secondly, The Sources or authorities of Wang-Bi's articles, especially Lao Tzu Wei Zhi Li Lue was a important topic. His Lao Tzu Wei Zhi Li Lue was handed down with different titles in the history, but happened to pass away after the dynasty Song. Wang wei cheng, comtemporary Chinese scholar, has discovered it in the process of inspection of Daozang. It was historical and my study made a great effort to describe this process of discovery in detail. And also the title of the article was a problem as it was called differently from scholars. It was called 'Lao Tzu Zhi Lue' by Wang wei cheng, or it was called 'Lao Tzu Wei Zhi Li Lue' by Yan ling feng, Taiwanese scholar. This study tried to inspect the reason why his article was called differently by scholars and periods. Thirdly, an analysis of the second half of the Lao Tzu Wei Zhi Li Lue was done in this study. Contents of the second half takes on relatively ethical, behavioral than the first half. Wang-Bi interpreted Lao-tzu's writing in his own view and the following is his main four ideas to read Lao-tzu. (1)a philosophical methodology: the essence is first and the terminal is vital (2)a metaphysical rule: return to the principle of simple Tao (3)ming li lun: things name depends on its contents (4) behaviorism: fundamental basis without conjury is the most important. He made an offer to practice ming jiao to solve social problems, too.
An analysis of Wang-Bi's Lao Tzu Wei Zhi Li Lue, especially the second half, is main subject of this study. Wang-Bi, genius philosopher who died at the age of 24, is a hero in the history of Taoism, and also he is among brilliant figures throughout Chinese Philosophy. He took a premier stand in the Quintan, and Wei-Jin Xuanxue at the age of twenty. This study, firstly, tried to reveal Wang-Bi's scholastic brilliance quoting some objective historical evidences. Secondly, The Sources or authorities of Wang-Bi's articles, especially Lao Tzu Wei Zhi Li Lue was a important topic. His Lao Tzu Wei Zhi Li Lue was handed down with different titles in the history, but happened to pass away after the dynasty Song. Wang wei cheng, comtemporary Chinese scholar, has discovered it in the process of inspection of Daozang. It was historical and my study made a great effort to describe this process of discovery in detail. And also the title of the article was a problem as it was called differently from scholars. It was called 'Lao Tzu Zhi Lue' by Wang wei cheng, or it was called 'Lao Tzu Wei Zhi Li Lue' by Yan ling feng, Taiwanese scholar. This study tried to inspect the reason why his article was called differently by scholars and periods. Thirdly, an analysis of the second half of the Lao Tzu Wei Zhi Li Lue was done in this study. Contents of the second half takes on relatively ethical, behavioral than the first half. Wang-Bi interpreted Lao-tzu's writing in his own view and the following is his main four ideas to read Lao-tzu. (1)a philosophical methodology: the essence is first and the terminal is vital (2)a metaphysical rule: return to the principle of simple Tao (3)ming li lun: things name depends on its contents (4) behaviorism: fundamental basis without conjury is the most important. He made an offer to practice ming jiao to solve social problems, too.
