맹자 지언(知言)의 도덕교육적 함의

Abstract

Confucius focused on 'Chaleon (察言)’, which penetrates to know how to look at the speech that others express, and ‘Jieon (知言)’, which recognizes the cunningness and correctness of oneself and others in the good and bad of speech. Mencius also further developed Confucius' “Jieon (知言)”. Mencius realized that, when speech, in the process of manifesting the nature of Inuiyeji, comes from a pure primary mind rather than selfish greed, speech can come out correctly but if selfish calculations are involved in speech, because the selfish greed becomes larger than the primary mind, the speech that comes out is coming out skewed. There are Pisa (詖辭), a greedy speech with a crooked speech, Eumsa (淫辭), a speech falling in the greed, Sasa (邪辭), a speech that deviates from the bottom mind, and Dunsa (遁辭), which is a disappeared bottom‐minded speech. When the pure primary mind is masked by selfish greed, speech is not smooth but skewed. If you observe someone who makes speech slanted, you can see that he is veiled by greed and cannot see the truth. When the pure primary mind is overshadowed by selfish desires to a certain degree, you may be filled with the greed of honor and material desire. When you reach this stage, you damage your honor, which you value, and if you lose money, you lose your temper, and eventually you get too far beyond the degree to which speech is skewed. If deviated from the pure primary mind, you may become obsessed with any means and methods to sacrifice others for your own benefit, and so on, and your speech becomes wicked and parched. When the pure primary mind disappears, speech expressing myself and others is becoming more and more pervasive, and being forced to make speech by avoiding my own responsibility. You cannot speak the truth if you are covered by greed. You can speak the truth when you are free from being greedy. When you listen to the speech of someone else who is crooked with the greed, you look at your mind and you find something like that in yourself, it is necessary for you to quickly get rid of greed. To get rid of greed, you need to capture the moment of departure from the bottom mind and correct it so that it does not deviate from the bottom mind. At the moment when the bottom mind goes away, you can look into your mind and go back to yourself before you leave. When I grasp the speech I express to others or the speech that the other person expresses to me, it is necessary to preserve the innate primary mind and to cultivate Jonyangseongchal (存養省察), which cultivates the nature of Inuiyeji, in order not to let yourself break out of the bottom, and Hoyeonjigi also needs to be cultivated. It is difficult to find the bottom mind if the person who makes the speech with the bottom mind disappearing. The person who has lost the bottom mind is hard to know the bottom mind even if he looks into the mind. it is only possible after understanding the bottom mind through Gyeokmulchiji (格物致知)'s method of devising the meaning of things to the end, The speech that can be shared among people is an expression of mind and represents the person's dignity (品格). When one has the capacity to speak Jieon (知言) that Mencius applied, because speech itself can make what conforms to the primary mind, it is possible to get a sense of tranquility. Because you do not accept the facts that have been exposed to the speech that other people express as they are, and you grasp the intention centered on the background and context of the speech expressing what kind of interests are intertwined, your mind will not be hurt. In addition, through sincere listening (敬聽), because you see and respond to intentions expressed by others, you without being tricked, understand the minds of others who cannot express themselves as they are, and you can touch their pain through appropriate speech. If you know someone's speech properly, it is possible to elect true, trustworthy, and capable people to put politics in the right place. If politicians also think that people are fully aware of their minds embedded in their speech, they will try to make a politics that meets the expectation of the people who penetrate their mind, and because it will encourage all members to be combined into one mind, the ideal society can be realized.