왕양명의 無와 善惡의 개념에 대한 一考 - 『傳習錄』을 중심으로 -

Abstract

The purpose of the thesis is to provide the theoretical foundation for understanding the meaning of ‘No goodness and badness is the essence of the mind’ as a different approach method through the concept analysis of nothingness· good·evil from 『Chuanxilu』. The inference about the concept analysis of nothingness and its implication from 『Chuanxilu』 was examined through propositions such as ‘Make something out of nothing’, ‘Incorporeal’, and ‘Nothing to know, nothing to not know’. There are two interpretations of ‘Make something out of nothing’. One is to encourage or not to forget[nothing] to constantly realize the sunny side among them[something]. The other is that as the body of sunny side is cut off or there is inherently [nothing] to become effective quickly, it is only to manifest and enlarge the sunny side[something]. In another words, the former is ‘fundamental ontology is practice’,[本體卽工夫] and the latter is ‘practice is fundamental ontology’.[工夫卽本體] Through this, we can learn that nothingness from ‘Make something out of nothing’ by Yangming implies the both meaning of ‘fundamental ontology’ that ‘there is inherently nothing’ and of ‘practice’ that ‘Nothing should be done’ to stop or obstruct the manifestation of the sunny side. On the other hand, Incorporeal’s nothingness implies the meaning as an infinite potentiality to achieve one’s larger self as an idea of everything as one body by responding to all creation. Ignorance’s nothingness implies the meaning of occasional transformation that always creates a new value endlessly whenever it responds to all creation. In sequence, propositions of good and evil including ‘Good and evil is one’, ‘Reasonableness·motivation’, and ‘Selflessness·selfness’ are examined. In ‘Good and evil is one’, good and evil means two states of one good mind and body, not two coexisting entities. Therefore, in the doctrines of Wang Yangming, evil exists neither in the mind and body of the sunny side nor in the object. In fact, evil is intangible, but the distinction between good thoughts and evil thoughts is appeared by the ideology that occurs when a core encounters the object. Reasonableness·motivation is a matter of good and evil in the psychological activity. Reasonableness means to follow the law of nature, and the meaning of motivation is to move on desires. In terms of selflessness and selfness, ‘I’ means a private self. When I become selfless, I naturally become modest and the basis of several goods, but when I become selfness, I become arrogant and a head of evil. Eventually, in the doctrines of Wang Yangming, the orientation from evil to good means the recovery from selfness to selflessness, and the result of ultimate good is concluded as the whole. This encompasses the specific acts of good and evil unlike two categories of propositions of good and evil only based on apprehensions. Through the above discussion, it can be concluded that nothingness of Yangming is not futility or annihilation, but it means ‘continuation of the generation’ which implies the meaning of studying to create a new value through the meaning of the main body as a potentiality of achieving the one’s larger self as an idea of everything as one body and the response to all creation. Evil is not tangible in Yangming’s concept of good and evil. However, it connotes the category of a psychological activity that the distinction between good and evil thoughts is revealed according to the apprehensions that the body is covered by desires, and also the category of practice which means the perpetualness of good and evil behaviors.