유가의 친친윤리와 묵가의 겸애윤리에 대한 다윈주의적 독해

Abstract

The main goal of the paper is to discuss the Confucian ethical concept qinqin 親親 and the Mohist concept jianai 兼愛 from the perspectives of evolutionary ethics or sociobiology such as hard-core altruism and soft-core altruism. In order to recover the social peace and order, Mozi thoroughly follows the line of utilitarianism. He claims jianai, which means the principle of rational conduct removing the selfish behavioral forms (別愛) between individuals, states or classes. It is concern or care for everyone rather than universal love, though it has mistakenly known as universal love. The practice of jianai not only benefits the one who is loved, but the one who loves, on the principle of reciprocity. It is quite similar to reciprocal altruism of evolutionary ethics in the sense that Mohists lay great emphasis upon increasing benefits by helping each other; the reciprocal altruist, as Mozi does, expects reciprocation from society for himself or his closest relatives. His good behavior is calculating, often in a wholly conscious way, and affected by reward. The concept qinqin, as centered on the practice of filial piety, is one of the most important ethical terms in Confucianism. Confucians, according to the principle of qinqin, permit lavish preoccupation with family and close relatives, but Mohists deny it and insist the fair concern for everyone instead. The reason why men could naturally be more kind to their own kin is because men have biological affinity, which powerfully manifests in virtually all human societies. We can safely say that qinqin is identified with hard-core altruism mentioned by E. Wilson to explain strong intimacy among relatives. The hard-core altruistic impulse can be irrational and unilaterally directed at relatives. Thus, the Confucian ethical principle qinqin is basically based on our biological nature and satisfies it, but Mozi seems doesn't pay attention to it. Mozi should have known that the fair concern for everyone is too ideal, and somewhat discrepant with our biological nature. In brief, any moral principles, as I have discussed in the body of the paper, must harmonize with our nature to prosper in society.