왕용계의 성덕체계와 강우 왕문의 비판

Abstract

This paper try to research Wang Longxi’s system of moral virtues completion and Jiangyou Yangming scholars’ criticism of it around the natural substance and the effort. The moral virtue completion of Confucianism is to preserve one’s true self as a moral person by restoring the virtues inherent in them and not losing them. Wang Longxi, a scholar of Wang Yangming school, also explains this method of moral virtues completion in Confucianism through the natural substance as the exposed state of innate knowledge of good as well as the restoring effort of innate good mind based on which he understands it. First of all, he explains that the innate knowledge of good is the distinction of the thought, the nature of the innate, and the spirituality of spirit as the basis of moral practice. In addition, the exposed state of the innate knowledge of good is considered to be a self-correctly knowledge, which is a self-righteousness, a knowledge of virtue, and intuition, and the innate knowledge of good is pure and very good-natured and shows no sense of self-intension, and all its reactions are natural because it is no purpose and impureness. For the Wang Longxi’s thought, therefore, the content of all of these the innate knowledge of good is found to be the basis for moral virtues completion. On the other hand, in the point of the effort, innate knowledge of good is inherently innate and based on transcendental knowledge, and for this reason Wang Longxi denies artificial and acquired effort. In other words, Longxi thinks it is meaningless to restore the innate knowledge of good’s original appearance by making generous, experienced and learned efforts because it is regarded as a natural ability given to its own spirituality. Therefore, Wang Longxi emphasizes the effort with an emphasis on the restoring effort of the innate good mind that there is no the effort. Wang Longxi does not discuss the restoration process of the natural substance through the effort that is commonly claimed in the process of moral virtues completion, but rather argues the view that it is to naturally solve the problem of the effort by conscious of the natural effect of the natural substance of the innate knowledge of good, thus demonstrating the change of ideas of the existing confucian system and its own unique view of the moral virtues completion. However, from the perspective of "The effort is the natural substance" of Confucian, the fact that " The natural substance is the effort " is also a challenge that people can easily accept and cannot practice. Therefore, Ji pengshan and Nie shuangjiang in Jiangyou scholar of Yangming Studies criticize this. In the end, this is a distinction between Yangming Scholar’s mutual views and also a feature of Wang Longxi’s the system of moral virtues completion.