주희 미발론(未發論)에 나타난 교육적 체험의 성격

Abstract

This paper is an attempt to scrutinize Chu Hsi's theory of 'Wei-Fa'(Unmanifestedness, 未發) for seeking its theoretical implications on the nature of educational experience(Mind-Cultivation, 涵養). The theory of 'Wei-Fa', as the core element of his theory of mind, was the product of his continuous efforts to understand of the meaning of 'Wei-Fa' in Doctrine of the Mean(中庸). It suggests the idea of the twofold structure of mind, i.e., mind has two ontological modes, the one is transcendental mode or 'Unmanifestedness', the other is empirical mode or 'Manifestedness'('Ei-Fa', '已發'). Based on this conceptual distinction, Chu Hsi tried to argue that educational experience is to self-devotional efforts to cultivate the innermost of one's own mind. 'Wei-Fa', as the peculiar metaphysical concept, has two distinct, but logically connected meanings. First of all, as its 'objective' meaning, it indicate ideal standards which should be observed as 'principles' of things and daily affairs. At the same time, it also, as its 'subjective' one, indicate the innermost of human mind, i.e., human true 'inner self'. Based on this concept, Chu-His's theory reveals that the educational experience(Mind-Cultivation) has two related aspects, one is self-transcendental, the other is self-reflective(restorative). To 'transcend' oneself is the same thing to 'restore' it, There is no paradox here.