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영어

In ancient Japan, there was no written language. In other words, in order to learn something, it was important to ‘imitate’ the other person. There was no self-study, and no systematic ‘learning’. However, when written language was introduced, the meaning of ‘learning’ became more significant. It is thought that it changed into ‘learning’ that required deep thought. This was particularly evident in the Edo period. The concrete practice of ‘learning’ was attempted by using the Analects. Ito Jinsai 伊藤仁斎 considered ‘learning’ to be imitation, while Ogyu Sorai 荻生徂徠 considered the purpose of learning to be ‘learning the ways of the former kings’. Furthermore, the purpose of learning is to improve one’s own virtue through the ways learned from one’s teacher. ‘Learning’ was interpreted as ‘acquiring’ and ‘knowledge’, and in the late Edo period, the concept was formed that ‘learning’ belongs to ‘knowledge’ and ‘practice’ belongs to ‘practice’, which expresses accumulated ‘learning’ (knowledge). This is thought to have changed from Zhu Xi 朱子’s interpretation, in which ‘learning’ was the concept of remembering and realizing things, to being influenced by Yangmingism 陽明学. Furthermore, during the Meiji period, Western words were imported. Shibusawa Eiichi 渋沢栄一, backed by the idea of ​​the unity of knowledge and action, spoke of utilizing the Analects of Confucius as practical ethics. Shibusawa probably thought ‘learning’ as ‘knowledge for practice’, and that ‘learning’ and ‘practice’ should be one and the same. On the other hand, Nishi Amane 西周, who also came into contact with Western words, spoke of knowledge and action, but thought ‘learning’ and ‘practice’ as separate entities. In particular, he considered ‘learning’ as the pursuit of the psychology of things, and drew a line between it and everyday life. After that, ‘learning’ developed into something that pursues truths that are separate from everyday life. As mentioned above, by looking at how ‘learning’ is perceived, we can find the change in the attitude towards learning in Japanese society. There, the meaning of learning changed due to foreign influences, and attempts were made to incorporate it into everyday life. Since the modern era, it appears that learning has been influenced by the West and has evolved into something more detached from everyday life.

일본어

古代日本には、文字がなかった。つまり、何かを習得するためには、相手のことを｢まねる｣ことが重要となる。そこには、独習もなく、体系づけられた｢学び｣を行うことができない。しかしながら、文字がもたらされると、｢学｣に対する意味合いが重くなる。それは、深い思考を必要とする｢学｣へと変化していったと考えられる。それは、江戸時代にとくに顕著に表れる。｢まなび｣の具体的実践は、󰡔論語󰡕を利用することによって実現していこうとした。伊藤仁斎は、｢学｣を模倣としているが、荻生徂徠は学びの目的を｢先王の道を学ぶ｣としている。｢学｣は、｢身につける｣｢知識｣と解釈され、江戸時代の後期には、｢学｣が｢知｣に属し、｢習｣が蓄積した｢学｣(知識)を表出する｢行｣に属するという概念が形成される。これは、｢学｣が物事を覚え、悟るという概念であった朱子の解釈から陽明学の影響を受けて変化したと考えられる。そして、次第に、｢学＝知識｣、｢習＝行｣というイメージとなっていったと考えられる。 さらには、明治時代では、西欧の言葉が輸入される。渋沢栄一は、知行合一を後ろ盾として、論語を実践倫理として生かすことに言及をする。渋沢は、｢学＝実践のための知｣と捉え、｢学｣と｢習｣は一体であるべきで、｢習＝実践｣と捉えていたのであろう。一方で、同様に西欧の言葉に触れた西周は、知行に言及するも、｢学｣と｢行｣とを分節して捉える。とくに、｢学＝学問｣で、物事の心理を追求するものとし、日常生活とは、一線を画する。その後は、｢学｣は、日常生活から乖離した真理を追究するものへと発展していく。

한국어

고대 일본에는 문자가 없었다. 즉, 무언가를 습득하기 위해서는 상대방을 ‘모방’하는 것이 중요했다. 거기에는 독학도 없었고, 체계화된 ‘배움’을 할 수 없었다. 그러나 문자가 생기면서 ‘학문’에 대한 의미가 무거워진다. 그것은 깊은 사고를 필요로 하는 ‘학문’으로 변화해 갔다고 볼 수 있다. 그것은 에도시대에 특히 두드러지게 나타난다. ‘마나비’의 구체적인 실천은 『논어』를 활용하여 실현하고자 했다. 이토 진사이(伊藤仁斎)는 ‘학(學)’을 모방한 것으로 보았지만, 오규 소라이(荻生徂徠)는 배움의 목적을 ‘선왕의 도를 배우는 것’이라고 했다. ‘학(學)’은 ‘익히는 것’, ‘지식’으로 해석되어 에도시대 후기에는 ‘학’은 ‘지’에 속하고, ‘습’은 축적된 ‘학’(지식)을 표출하는 ‘행’에 속한다는 개념이 형성된다. 이는 ‘학’이 사물을 기억하고 깨닫는다는 개념이었던 주자의 해석에서 양명학의 영향을 받아 변화한 것으로 보인다. 그리고 점차 ‘학=지식’, ‘습=행’이라는 이미지가 형성된 것으로 보인다. 더욱이 메이지 시대에는 서구의 단어가 수입된다. 시부자와 에이이치는 지행합일을 배경으로 논어를 실천윤리로 살리는 것에 대해 언급한다. 시부자와는 ‘학=실천을 위한 지식’으로 보고, ‘학’과 ‘습’은 일체가 되어야 하며, ‘습=실천’이라고 생각했던 것 같다. 한편, 마찬가지로 서구의 말을 접한 서주는 지행합일을 언급하면서도 ‘학’과 ‘행’을 분리하여 파악한다. 특히 ‘학(學)=학문(學問)’으로, 사물의 심리를 추구하는 것으로 일상 생활과 구분한다. 이후 ‘학’은 일상과 괴리된 진리를 추구하는 것으로 발전해 나간다.