바람과 흙 = 풍토
동아시아의 문화와 미의식

1. <바람과 흙 = 풍토 / 아시아의 흙에서 키우고, 바람에 실어 세계로 나르다.>
컨퍼런스의 테마는 <바람과 흙>이다. 바꿔 읽으면 <풍토>이며, <바람>이란 영향, 민족의 이동 또는 문화의 전파를, <흙>이란 흘러 들어 온 문화의 토착화와 침투를 의미한다.
동아시아의 중국, 한국, 일본이라고 하는 3개의 나라의 정체성(아이덴티티)과 동아시아의 정체성을 이해하고 각각의 문화를 분명히 하면서, 세계에 <동아시아의 문화와 미의식>을 넓혀 나가고 싶다.
2. 세계의 두 개의 세계관 / 인간과 자연과의 관계로부터
Figure 1 사람은 자연과 대립적인 관계에 있는 기독교적 세계
Figure 2 사람은 동물들과 대등하게 살아 가고 있는 동아시아적 세계
현재의 세계에는 두 개의 세계관이 있다. 하나는 동아시아를 대표하는 동양의 사상과 미의식으로, 그 근원은 원시적인 자연관이며, 이에 비해 서양은 기독교를 대표로 하는 유일신적 세계관이 지배적으로, 신을 믿으며 신이 창조한 인간을 자연보다 상위의 존재라고 생각한다.
기독교 이전의 서양 국가들에서도 기독교 이전에는 동아시아의 사상과 미의식에 공통적인 원시적 자연관이 존재하였으며, 세계의 문명의 근본은 그다지 대립적이지 않았던 것으로 생각된다.
동아시아가 키워 온 미의식을 탐색함으로써 세계의 모든 인간의 근저에 있는 질서 의식이나 조화 의식을 발견할 수 있을 것이다.
이 동아시아의 미의식은 근대 이후의 세계 질서를 형성하는 기본적인 사상이 될 것이다. 동아시아의 사상을 탐구함으로써 본래의 인간의 모습을 찾고자 한다. 그 근원에 있는 물음은 <자연이란 무엇인가?>이며 <인간이란 무엇인가?>이다.
자연을 <인간을 제외한 자연물 및 생물 전반>이라고 생각하는 유일신적 사상을 뒤집어, <사람을 포함한 천지/우주 만물>이라고 생각하는 동아시아의 사상을 세계의 사람들이 회복하는 것이다.
<NATURE/자연>에 대립되는 <ART/인위>를 <자연/NATURE>과 융화되고 조화를 이루는 <인위/NATURE>로 바꿔 읽는 세계를 만드는 것이다.
우주와 인간과의 바람직한 조화가 거기에서 태어난다. <무리>의 사상 속에서 그 일단을 발견할 수 있다. 그리고 동아시아의 <토양>에서 지키고 키워 온 사상을 <바람>에 실어 세계로 나르고 싶다.
3. 동아시아의 <무리>의 사상
3.1 자연스러운 느낌 / 신을 필요로 하지 않는 자연에 대한 의존심
동아시아 사상의 가장 현저한 특징은 <유일신인 신을 필요로 하지 않는 것>이며, <자기 자신을 자연의 일부로 생각하는 것>이다. 여기서는 삶도 죽음도 생생유전하는(만물이 끊임없이 변해가는) 자연의 이치의 일부라고 사람은 받아 들일 수 있다. 인간은 코끼리나 고양이 또는 양, 수목이나 자갈과 대등한 존재이다.
3.2 다른 사람에 대한 감각 / 신에 대한 죄가 아니라, 다른 사람에 대한 부끄러움의
감각 = 무리와 유교
동아시아의 생활 규범은 <신에 대한 죄>가 아니라, <다른 사람에 대한 부끄러움>으로 받아 들여지고 있다. 사회나 다른 사람에 대한 부끄러움을 의식하는 것은 <신념이나 내적 가치 체계를 가지지 않고 사람에 대해 신경 쓰면서 살고 있다>라고 생각되기 쉽지만, 그렇지 않다. 동아시아 사람들은 <자기 안에 다른 사람과 인류를 담고>있으며 다른 사람의 의식을 자기의 것으로 만들어 생활의 규범으로 삼고 있는 것이다. 이 사상은<신이라고 하는 자기 외부에 가치 기준을 두는 서양>에 비해 <타자와의 다이나믹한 조화의 구조를 가지는 동물 등에 보여지는 무리의 사상>과 관계가 있다.
3.3 공간(MA)의 감각 / 다른 사람과의 공명에 의해서 자기가 성립된다. = 자아의 결핍
동아시아의 <무리>의 사상은 <인간은 처음부터 본성으로서 다른 사람과 공명하며 살고 있다>는 것을 의미한다.
제아미(世阿弥)의 <감추면 꽃>이란 <숨기면 사람은 상상력을 동원해서 자신의 창조성을 발휘해 자신답게 이해한다>는 것을 의미한다. 커뮤니케이션이란 <있는 그대로 올바르게 전하는 것>이 아니고, 독자(관찰자)가 자신의 세계에서 해석해 공명하면서 비연속적으로 창작하는 것이다. 여기서는 <자아>는 필요하지 않다. 자기는 다른 사람에 의해서 인식되기 때문이다. <사이(MA)>란 이 독자의 참여 공간을 말한다. 

WIND & EARTH
Aesthetic Sense of East Asia
1. Wind & Earth = Natural Features / Raised in the earth of Asia and carried
to the world by wind
The theme of the conference is “Wind and Earth”. That is, they are natural features. Wind refers to affects, racial migration or cultural diffusion while earth indicates the indigenization
and penetration of the carried-in culture.
Understanding the identity of the East Asia and three countries in the region – China, Korea and Japan and clarifying the unique culture of each of them, I wish to expand the culture and aesthetic sense of East Asia to the world.
2. Two world views / based on the relation between human beings and nature
Figure 1: Christian world where human beings are in conflict with nature
Figure 2: East Asian world where human beings live in harmony with animals
There are two world views in the world today. One is the thought and aesthetic sense of East Asia, the root of which has deeply connected to the primitive view of nature.
On the other hand, the culture of the West believes in God and tends to think human beings
who were created by God are superior to nature based on Christian monotheism.
The Western countries before Christianity had the similar primitive view of nature to that of the thought and aesthetic sense of East Asia indicating that the bases of the global civilizations were not so conflicting after all.
The sense of order or harmony in the heart of human beings of the world can be found by exploring the sense of beauty grown in East Asia.
This sense of beauty of East Asia will become the fundamental thought that forms the world order after the modern times.
I intend to discover the true nature of human beings by researching the East Asian thought.
The questions standing in the middle of such attempts are “what is nature?” and “what are human beings?”
It is for the entire people of the world to recover the thought of East Asia that considers nature as all things in the universe including the earth, the sky and human beings, opposing
the thought based on monotheism that thinks nature as natural matters and all living things except human beings.
It is to build a world where people can change [ART / ARTFICIALITY] that is in conflict with [NATURE / NATURE] into [ARTFICIALITY / NATURE] that is mixed and harmonized
with [NATURE / NATURE].
The desirable harmony between the universe and human beings is born from there.
We can find harmonies in a group. We want to carry the thought kept and raised in the earth of East Asia to the world through wind.
3. T he thought of Group in East Asia
3.1 Natural feelings / Dependence on nature where people are not in need of God
The most distinctive features of East Asian thought are that it does not require the one and only God and people consider themselves as a part of nature. In this environment, men can accept even life and death as a part of natural law that all things keep changing.
Men are equal to elephants, cats, sheep, trees and gravel.
3.2 Sense of other people / Sense of being ashamed to other people, not the sin
against God = Group and Confucianism
The social norms affecting the daily life of East Asian people are not the sin against God but the sense of being ashamed to other people. The sense of being ashamed to other people or their society may be considered as a way of life paying too much attention to other people without having faith or inner value system; however, it is not. East Asian people incorporate the consciousness of other people as their own to set the norms of daily life containing other people and the mankind inside them.
This thought is related to the idea of a group that consists of structures ensuring harmonies
with other members of the group in a dynamic manner; for example, animals rather than that of the West where value standards lie in God who is in the outside of them.
3.3 Sense of space (MA) / The resonance with other people establishes oneself
= Lack of self
The thought of group in East Asia shows that human beings live in resonance with other people by nature from the beginning.
Zeami’(世阿弥)s [秘すれば花: It is a flower when it is hidden] indicates that a man can use his imagination and creative power to understand something that is hidden. The significance
of communication is to interpret, resonate and create in a discontinuous manner
by reader (observer) in his world, in which no “self” is required, rather than directly passing on something as it is. It is because oneself is recognized by others.
[Between-space (MA)] is the space open to the participation of readers.

4. Structure of Group
- Confucianism and Group
Confucianism is thought to have created harmonies between father and his son, king and his servant, husband and his wife, old and young and friends with In (benevolence), Ui (righteousness), Ye (propriety), Ji (Wisdom) and Sin (Trust); or In, Ye, Hyo (filial love) and Chung (Loyalty).
In modern society, [the relationship of a human being with other human beings] can simply classified as follows;
Co-existence of people (Oneself_Others)
Co-existence of generations (Old_Young)
Co-existence of different sexes (Male_Female)
Co-existence of a married couple (Husband_Wife)
Co-existence of different income classes (High income_Low income)
Co-existence of different positions in hierarchy (President_Employees)
Co-existence of different races (Japanese_Latino)
Co-existence of different cultures (Asian culture_African culture)
When a good relationship can be obtained in these relationships, a harmonized society can be established.
A beautiful society appears. We can think that Confucianism implies these relationships.
This thought is related to the concept of group.
Figure 3: Relationship of Christianity and Confucianism with other people
Confucianism is the thought of co-existence and group is the form of co-existence.
Figure 4: TREE <--> NETWORK
Figure 5: TREE <-->FOREST
Figure 6: Organization <--> Group
5. Principles of Group
5.1 The whole exists inside a particle.
Figure 7: A particle called myself_The mankind exists in an individual
Bergson defined time as a line.
Bachelard described time as the collection of points, each of which is called moment. The concept of time presented by Bachelard explained that time is made of the gathering
of dots named moments and is equivalent to a group.
This idea suggests both past and future have been concentrated into time which is comSearching
posed of moments. Since a moment contain both past and future at the same time, the group can have the feature of continuity. Since the mankind is concentrated in a human being, an individual can be connected with other individuals. The thought of a group indicates that minuteness contains the whole. The whole exists inside a particle.
Figure 8: The meanings of time of Bergson and Bachelard
5.2 Meanings become an article
An intensified meaning becomes a particle of concept. A mountain is the name given to the intensified meaning of “being high”. Therefore, the foot of a mountain begins losing the meaning of being high and eventually becomes something that does not belong to a mountain. The middle of a meaning becomes intensified while its surrounding becomes
ambiguous.
Figure 9: Where the meaning is intensified becomes a concept
5.3 A particle releases energies and between-space (MA) comes into exist.
There are energies around a person, an article and a work. When energies gather, space (MA) comes into exist and a group is made.
When furniture gathers, it becomes interior design. When houses gather, it becomes a town.
Figure 10: Articles that emit energies generate spaces (MA) between the energies and the whole is unified
5.4 Between-space (MA) is a space in which is fully filled.
Although nothing has been drawn and exist between-space (MA), still it is a solid space.
Figure 11: In case of a painting in Western culture, the background of the painting is just the background and a void space
In case of an article and between-space (MA) in East Asian culture, an article emits energies
and creates between-space (MA). The between-space (MA) is a solid space.
Figure 12: A number of pine trees are seen in a place where nothing exist. It is the effect of between-space (MA).