공자의 천도론 사상에 대한 연구

Abstract

It can be said that Confucius objective lived unceasingly making effort and that he did not forget the realization of that moral values held fast by him even when he was constrained by fate, the objective limitation. Therefore, the fate did not involve any form of passive meaning to Confucius, but rather played a role of further consolidating Confucius' will to practice morals. Confucius neither take the position of denying the existence of the ghost, nor take the position to regard it as important. Confucius's idea of heaven can be estimated through his view of the ghost as such. Therefore, if the idea of heaven mentioned by Confucius several times is understood with the nature of gods of heaven and earth, Confucius’ idea of heaven can be seriously misinterpreted. That is, Confucius regarded the idea of heaven understood as the basis of moral practice or the source of moral values as very important and mentioned that the heaven as such was the heaven in the sense of morality. Confucius had a new view of Tianming. That is, it can be found that when Confucius was learning and verifying the existence of heaven, in the discussion about heaven mentioned by him, he always used to expose his historical mission, whether conscious or unconscious. That is, Confucius praised the great virtues of saints, such as King Yo and King Sun because both the succession and development of the moral culture originated from Confucius himself, and he earnestly wished the realization of hid moral ideal in this world because he thought that the courtesy and music system and cultural traditions of King Wén of Zhōu and Zhou Gong were connected to him. In this article, Confucius' thought of the way of Heaven will be discussed centering on the thinking scheme beginning from the analysis of the meaning of the fate mentioned by Confucius followed by consideration of the meaning of heaven and Tianming.