주자 수양론의 이상적 경지와 각득기소(各得其所)

Abstract

This paper explores how Zhu xi comprehends the discussions about the pleasure presented in Confucianism and examines how the ideal status of mind in the self cultivating theory is defined. Zhu xi explained the pleasure through ultimate ideal person's mind state or emotion through the konganlechu(孔顔樂處) and zhengdianqishang(曾點氣象). This pleasure as a konganlechu(孔顔樂處) is different from sensual pleasure, not leisurely pleasure, nor pleasure in seeking moral values and objects. In other words, it is different from the joy of enjoying morals. This connection between moral practice and emotions has become a major sign to understand the theory of Zhu xi. However, the emotions in the morality that zhu xi sees seem to have more layers. The joy of kongan(孔顔) that Zhu xi understands is the pleasure in the condition that wanwuyiti(萬物一體), However, this pleasure is not the indiscriminate state of unity with the whole which is acquired by mysterious experience, but rather the comfort in the condition the mind and principle become one and coped appropriately to the affairs naturally. So we can say that this is a comfortable state of mind where making each being to have a reasonable share of each, naturally takes place. Here, the moral idealism Neo-Confucianism can be practically realized. In other words, the ideal of being grown up to be sacred through scholarship will be established based on the concrete human experience that has already been realized, not merely a theoretical hypothesis in Neo-Confucianism. This points out a very important point in the academic characteristics of Neo-Confucianism formed in Sung dynasty.