인도 의미론에 대한 연구

목차

서론

I. 단어의 일차적 힘(Abhidh )에 의한 어의 전이
1. 일차적 의미의 확장
2. 단어의 일차적 힘의 한계

II. 단어의 이차적 힘(Lak a )에 의한 어의 전이
1. 일차적 의미에서 이차적 의미로의 전이
2. 일차적 의미와 이차적 의미의 관계
3. 단어의 이차적 힘의 한계

III. 화자의 의도(T tparyav tti)에 의한 어의 전이
1. 이차적 의미의 조건으로서 화자의 의도
2. 독립적 힘(V tti)으로서 화자의 의도
3. 화자의 의도에 대한 비판

IV. 어의 전이의 원인으로서 이차적 존재(Upac rasatt )
1. 조명자(Gr haka)와 피조명자(Gr hya) 관계
2. 이차적 존재
3. 어의 전이의 본질

결론

본문내용

efully about the condition of a transference of meaning. Pata jali(B. C 2 C) insisted that the transference of meaning is risen by the relation of situation(t tsthya), quality(t ddharmya), approximation(tats m pya), association(tats hacarya). However, this study of condition is done in order to explain an already transferred meaning through the relation with the original meaning. And if we find new examples that can not explained by the obtained conditions, we must have another conditions that can explain them. In this case, there are many complications. Only an attempt to the conditions of transference of meaning is insufficient to the understanding of new meaning. Therefore, to study on the transference of meaning ultimately, first, we must examine more the causes of transference than the conditions.
Therefore, I had examine into critically the causes of pad rtha(word-meaning) transference in Indian philosophies in this thesis. :
Pr bh kara M m sa insisted that pad rtha was transferred by the primary power(Abhidh ) of word. However, their theory was disputed at once due to limits of abhidh and a logical contradiction.
Bh a M m sa realized this limits and in order to solve these, they insisted the secondary power(lak a ) of word. According to them, while the original meaning is indicated by abhidh , the meaning transferred in the relation with other words in sentence is pointed out by lak a .
Jayanta Bha a, a scholar of the Ny ya school, had criticize strongly this both standpoint of Pr bh kara M m sa and Bh a M m sa. He asserted that even a secondary meaning is an increase of primary meaning. Consequently, Jayanta began to stress the speaker's intention(t tparya) the power free from both the primary meaning and the secondary meaning. He asserts that the speaker can talk to all that he wants to talk, independent from the primary meaning. However such an assertion had a logical doubt that could not communicate objectively. In spite of this matters, the Indian philosophers have cognized an importance of intention.
These theories have a resemblance that intended to solve the transferred meaning in the relation with primary meaning. These attempts are due to the thoughts that a word indicates the external object always.
However, Bhart hari doesn't concern about the external object as a referent of word. He insisted a theory that a word implies the mental Being, the secondary Being(Upac rasatt ). Therefore the relation between word and meaning is a that of gr haka and gr hya. According to Bhart hari, the primary meaning doesn't stress much. It is fixed only by the social custom. In addition, he had asserted the eternity of word and meaning.
Bhart hari explained an understanding of abda by this analysis of word as abdayoga. Through this understanding, widely speaking, we obtained the union with br hman and narrowly speaking, the correct cognition of sentence meaning. When this are acquired, we are reached really the door that enter liberty(mok a).

키워드

인도철학,   일차적 의미의 확장,   단어의 일차적 힘의 한계,   일차적 의미와 이차적 의미의 관계,   단어의 이차적 힘의 한계,   화자의 의도에 대한 비판