＜成之聞之＞ 譯註 — 君子 교화론 - 天常과의 조화로운 합일
A Textual Interpretation of Bamboo Script on the Cheng Zhi Wen Zhi(＜成之聞之＞)
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The text, titled Cheng Zhi Wen Zhi(＜成之聞之＞), is a significant source for understanding early Confucian thought. Scholars suggest naming it “JunZi Jiaohua(君子之敎)” to align with its content and research findings. Discovered in 1993, ongoing studies have clarified its meaning, yet debates persist on authorship and other aspects. The content revolves around virtues of a JunZi(君子), emphasizing self-cultivation for effective leadership. Authors like Guo Yi(郭沂, 2012) and Liao Mingchun(廖名春, 1998) propose different origins, but Jeong Se-geun(정세근, 2014) associates it with Zi Si(子思), citing a passage in the Book of Rites. The Guodian Chu Slips(郭店楚簡) connect it to three other texts, pointing to Zi Si(子思)’s authorship. The text underscores moral relationships’ role in societal order and advocates following Heaven’s principles(Tian Chang(天常)) for a harmonious society. Leaders should humbly guide without coercion, embodying virtue to gain trust. It warns against deceit, emphasizing leaders’ continuous self-reflection. The key keywords are expressed as to ‘Tian Ming(天命)’, that is, ‘human nature’ as an order given by heaven, and ‘Tian Chang(天常)’ as the code of behavior of JunZi(君子), and heaven as the duty of a JunZi(君子) to follow it. It discusses the harmonious relationship and principles between the ruler and the JunZi(君子). In conclusion, ＜成之聞之＞ offers insights into early Confucian thought, crucial for understanding the broader tradition. The proposed title, “JunZi Jiaohualun(君子 敎化論),” aptly reflects its theme of harmonizing Heaven’s principles with a JunZi(君子)’s conduct.
Abstract
The text, titled Cheng Zhi Wen Zhi(＜成之聞之＞), is a significant source for understanding early Confucian thought. Scholars suggest naming it “JunZi Jiaohua(君子之敎)” to align with its content and research findings. Discovered in 1993, ongoing studies have clarified its meaning, yet debates persist on authorship and other aspects. The content revolves around virtues of a JunZi(君子), emphasizing self-cultivation for effective leadership. Authors like Guo Yi(郭沂, 2012) and Liao Mingchun(廖名春, 1998) propose different origins, but Jeong Se-geun(정세근, 2014) associates it with Zi Si(子思), citing a passage in the Book of Rites. The Guodian Chu Slips(郭店楚簡) connect it to three other texts, pointing to Zi Si(子思)’s authorship. The text underscores moral relationships’ role in societal order and advocates following Heaven’s principles(Tian Chang(天常)) for a harmonious society. Leaders should humbly guide without coercion, embodying virtue to gain trust. It warns against deceit, emphasizing leaders’ continuous self-reflection. The key keywords are expressed as to ‘Tian Ming(天命)’, that is, ‘human nature’ as an order given by heaven, and ‘Tian Chang(天常)’ as the code of behavior of JunZi(君子), and heaven as the duty of a JunZi(君子) to follow it. It discusses the harmonious relationship and principles between the ruler and the JunZi(君子). In conclusion, ＜成之聞之＞ offers insights into early Confucian thought, crucial for understanding the broader tradition. The proposed title, “JunZi Jiaohualun(君子 敎化論),” aptly reflects its theme of harmonizing Heaven’s principles with a JunZi(君子)’s conduct.
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