朱子 수양론에서 誠意 공부의 의미

Abstract

The purpose of Zhu Xi's cultivation theory is to restore one's inborn luminous Virtue. Restoring one's inborn luminous Virtue in itself a process of ethical practice and at the same time a process of moral discipline. In Zhu Xi's philosophy, inborn luminous Virtue is the natural ability of human nature, and there is moral knowledge and moral will in it. Zhizhi(致知) is a training that maximizes moral knowledge, and Chengyi(誠意) is a training that maximizes moral will. Zhu Xi argued that moral practice was almost guaranteed when Zhizhi was carried out because he believed that the will of moral practice was inherent in human nature. The will of moral practice which has the characteristic of loving good and disliking evil is completely presented through Zhizhi, but it does not completely rely on Gewuzhizhi. Even if it is true that a person's mind likes something that is not good and hates something that is not evil in reality, it is only because it misrecognizes good and evil, and the mind itself that likes good and hates evil naturally exists. In fact, this is a natural logic from the standpoint of the Neo-Confucian who inherited the idea of Mencius that human nature is good. However, Zhu Xi emphasized the role of knowledge too much in the process of emphasizing Gewuzhizhi(格物致知), so there was a misunderstanding that the creation of moral will in his theoretical system also depended on knowledge. In this paper, by clarifying the limitations of the role of the Chengyi and clearly presenting the unique role of Chengyi, I tried to clarify the fact that moral will is an inherent area of human nature and to clarify its significance in cultivation theory.