동서양 『老子』번역의 인문학적 비교 연구 —‘道可道非常道’와 ‘玄之又玄’을 중심으로—

Abstract

Learning is constructed on 'reality.' As some words such as 'truth,' 'real,' 'effect,' and 'actuality' are frequently used when we pursue learning, learning is, in a sense, a concrete observation on the actual things or circumstances. Above all, learning is impossible without the understanding of humanity. Given that the understanding of humanity constitute the purpose of basic studies of the humanities, it can be positively said that the humanities are based on philosophy; philosophy is founded on metaphysics which is, in turn, based on ontology, and ontology is ultimately grounded on morality. When we read Thouang-Tseu or Lao-Tseu, we can in no way trifle with morality. Morality is the basis of poetics. A poem or a work of art is believed to freshly awaken our emotion. With the help of this faculty, emotion, an innocent man can encounter a reality, even in a moment. Now that innocence is the foundation of morality, it entails that morality is the necessary foundation of ontology, metaphysics, philosophy, and finally, poetics. In this respect, Lao-Tseu is, in both content and form, a good example to the poetics based on morality. Therefore, when we read and translate Lao-Tseu, our translation should be well grounded on poetic thinking. Based on poetical observation, ontological thinking, the comparative litterary studies lead us to the exact understanding by humanistic translation. Therefor it cannot be denied that the root of the humanities has been in poetics, and that the history of the humanities is that of comparative translation. In a sense, the comparative critic of transaltion may be a common place where all studies of the humanities are meeting. Does it go too far that the humanities has not been developed without translation? The comparative studies on translations of Lao-Tseu is not an exception. For example, the expression of ‘道可道非常道’, ‘玄之又玄’ in the first chapter demonstrates many translators' experiences regarding ‘道 Tao' and their humanistic perspectives on how to express the experiences. In this sense, a translation of Lao-Tseu on the basis of Lao-Tseu's insight is more important than a translation depending upon a translator's understanding. This article suggests an example of a new humanistic translation by inquiring into various humanistic insights shown in many translations, in Korean or foreign languages, of the first chapter of Lao-Tseu. We can say that a new tradition of the humanities in Korea will start on a basis of the humanistic comparative translation tracing back to poetics. In addition, comparative studies on translations of Lao-Tseu as an inquiry into the humanistic translation will result in an epistemological shift of translation and give us a new perspective on the reality of translation.