동아시아 자연주의와 무위의 리더십

Abstract

In East Asian naturalism, the leadership of inaction is very important. In Confucian anthropology, which draws Taoism and Heaven, which directly advocates naturalism, to the human side, 'inaction' is very importantly placed on the edge of leadership, although they have different meanings. It is not wrong even if it may be a inactive nature. It is not wrong to say that this is leadership that leads the community naturally without human actions or embellishments. This ideology is also highly valued in the leadership of the Confucian philosophy, which takes nature, that is, 'thousands', as an issue in the dimension of 'virtue' within human beings. This becomes an important recommendation even at the global management level. We can see this aspect in three conduction codes and their eight branches of Confucianism as a representative example. ‘Self-leadership’ of Sugichiin(修 己治人), Sugianmin(修己安民), and Sugiyikyung(修己以敬) spanning from self to self and vice versa. In the context of 'leadership', there is no position. Inaction leadership is temporarily 'ineffective', but it does not stop there and achieves great 'effectiveness' that greatly contributes to work, issue resolution, or community. If the leader is 'inactive', the community can voluntarily lay the foundation for 'doing action'. It is expected in that each member of the community can provide a forum for communication of creativity, voluntary energy, and dynamic desire. Leadership of ‘Muwi’ not only in pronunciation but also inaction in meaning as a momentum originates from the old-fashioned philosophy, but it also exists in the Confucian philosophy. Of course, there is also the ‘Muwi’ that Jean-Luc Nancy’s ‘unavoidable community’ refers to. This thesis does not neglect this point, and seeks to obtain a suggestion for securing leadership for the modern age we live in.