程明道의 仁說 연구 (I)

Abstract

This research systematically explains and analyzes the theory of 仁(Ren, benevolence) proposed by CheongHao, one of Confucian scholars in BeiSong, from the point of Cosmology and Ontology. First, to investigate the essence of 仁 theory from Cosmology’s perspective, 仁 connotes two characteristics, which is ShengDao (Cosmic Creativity itself) and Shengyi(Vitality). In this context, ShengDao refers to the continuous creativity of the law of Heaven while Shengyi points to the individual’s own willingness to live. Next, from Ontology’s perspective, these Cosmological essence and features of 仁 develop through unique logic and theoretical bases of existence, which are Yiben(Monism), Ganying(cosmic resonance) and Cheshangchexia (penetrating from the bottom to the top). To start with, Yiben(Monism) is one of the most creative concepts among theory of MingDao, which centers around the idea of TianRenWujian(harmony between the heaven and human), meaning that the origins of the way of Heaven and the way of Human are the same. Next, Ganying illustrates the mechanism of self-creation and existence of every object, illustrating how one object or situation can only be produced and unfolded through the conflicts and unification of two most essentially different features and movement. Lastly, Cheshangchexia implies two meanings. One is DaojiQi from the perpective of Ontology, which declares that the existence of Xingershang(The upper principle or law) and Xingerxia(The lower materials or objects) is thoroughly penetrated in unilateral way and the other one is that from self-cultivation theory‘s aspect, Xiaxue and Shangda is completely unified. The reason why MingDao established its basis and background of Ren theory from the perspective of Cosmology and Ontology is to propose ‘Yi(Oneness, Unification)’ as the utmost boundary in the study of QiuRen(seeking benevolence) under the premise of TianRenheyi(harmony between the heaven and human) as the ultimate philosophy. In this respect, Yi symbolizes the state of complete synchronization between the One and the Other of self-cultivation without even the slightest disparity, an ideal stage of the Saint which can only be embodied when the dichotomous value and logic represented by the conflicts and confrontation between subject and object have been overcome. The structure and implications of Cosmology and Ontology within MingDao’s Ren theory in general forms the theoretical basis for his RenShuo that developed subsequently.