先秦儒家에 있어서 義思想의 本質과 實踐에 觀한 硏究

Abstract

The humanities has being disregarded more and more at the same time as being progressed the repetition and development of history. Still now, people have being exerted all possible efforts for the development of their livings for the purpose of convenience and comfort of mankind willingly submit to the explosion of nature. Subsequently, morality like ceremony and righteousness which happens from the laws of nature dilapidates and individualism is larger than commensalism. In this situation, however, there is contained will which keeps laying up high level of culture in the inside of human. As a result, this means the pursuits of profit and the needs which want to pursue higher culture coexist. We have to secure the ethical standards on righteousness and unrighteousness to coexist eternally in the conflicting structure like nature and human, the advanced countries and the backward countries, the other and I, etc. For this reasons, at first, I want to make clear the essence of righteousness in confucianism. Specifically, by presenting examples of confucius's practice on righteousness, I want to set up standards to achieve the goals of commensalism and co-prosperity at the same time to pursue the profits which modern people want to obtain. The formation of this thesis has relations between righteousness and upright, righteousness and ceremony, righteousness and profit, etc. The purpose of this study is to analyze the essence of righteousness. Specifically, I want to certify that upright is the necessary condition in the grand righteousness while dishonesty runs counter to the grand righteousness. According to the situation, upright is neither the necessary and sufficient condition to pursuit the grand righteousness nor absolute moral excellence in the pursuit of truth. In this course, I examine carefully that Confucius took a serious view of the normal course in pursuit the grand righteousness. But as the normal course was confronted with another normal course, Confucius realized the grand righteousness with the morality which has the right. At the same time, I insist that it can not help involving the virtue which is familiar with parents even any moral obligations and excuses of righteousness. In this standpoint, at this thesis, we considered the moral righteousness as the normal course, the situational righteousness as the morality which has the right in studying the essence and practice of righteousness. By reviewing the morality which has the right of Confucius, I anticipate that the universality and specialty of this righteousness let modern people establish the sense of value of the grand righteousness. The categories of this thesis were limited to Confucian prior to 'Jin' country. Specifically, I focused on Confucius. In conclusion, righteousness goes with the normal course. But as the normal course was confront with another normal morality, the morality which has the right is used considering the lightness and heaviness of value. In general, Confucius took a serious view the morality of lord and vassal, but he wrote 'Chunchu' to let world benefit and help People in the confusing society at that time. Namely, Confucius thought the intention which is loving people was more valuable than conducting the mistakes abuse of confidence as vassal. Also, not to mention Sogong's impoliteness in 'Noh' country was not intention to cover Sogong's impoliteness but there was included the virtue which is familiar with parents in front of a cool headed criticism or evaluation and the grand righteousness which has to do the virtue which is familiar with parents in advance was packed up. Righteousness considering as the high idea the virtue which is familiar with parent is the grand righteousness of Confucius and Confucian. Shortly, this is the philosophy of the moderate righteousness. Generally, the perfect virtue is used as mean of inclusion. But righteousness is included the cool headedness and individuation. Here, however, we can learn that it exits the factor of the perfect virtue including warmly in the keen criticism and judgement. This means the existence of the perfect virtue existing at the center of righteousness is the virtue which is familiar with parents and I make clear this is the essence of unchanged righteousness beyond the time these days. I think these standards are used in making clear rightness, wrongness, distortion, and upright in many sides.