주자학의 서(恕) - 도덕적 자아의 출현과 객관성을 중심으로 -

Abstract

This paper aims to explain meaning and structure of Shu(恕) of Zhu-xi learning. Definition of Shu(恕) is derived from the Analects. The definition means “You do not give it to other that you do not want to be suffered. And you give it to other that you want to do.” Therefore this term is simmilar with golden rule. However this term has possibility of subjectivity. Because First my rule and attitude can be just my preference. For example, my judgement, attitude, preference conflict other’s. Second, we purport to regard common desires as moral attitude or rule. This problems is led by subjective self. Therefore, it is necessary that Mencius claims theory of good nature. In this theory, subject can think moral-objective judgment and distinguish moral rule and sensible admire. That is, mencius regard human being as moral self(or having possibility of moral self). If we accept Mencius’ theory of good nature, and then Shu(恕) acquire objectivity. However, theory of good nature assume transcendent self. Xun-zi criticizes this theory. Because good nature is not demonstrated from empirical fact. Zhu-xi suggests Ge-wu-zhi-zhi(格物致知), and cheng-yi-zheng-xin(誠意正心) in order to explain appearance of moral self. Ge-wu-zhi-zhi(格物致知) is a way which learns meaning of moral concept, moral context of community, rationality of tradition and so on. Specific examples of the way are reading canon, discussing philosophical topics, deliberation and so on. We can rationally understand and accept objectivity of community’s moral rule through these ways. cheng-yi-zheng-xin(誠意正心) is to apply moral rule to himself or herself. This cultivation is practical way of becoming moral self. Based on objective rule, we differentiate between good judgement and evil judgement. And we habitually choose good thoughts, remove evil thought, and apply to attitude. This process is cheng-yi-zheng-xin.(誠意正心) Especially, Ge-wu-zhi-zhi(格物致知) can be compared with claim of Charles taylor, Source of the Self. Because Charles taylor emphasizes on communication, terms of community and context, when he mentions ‘source of the self’. Of course, Zhu-xi complements practical aspect by add cheng-yi-zheng-xin(誠意正心). Therefore, appearance of moral self depend on rationality process which acquire terms and tradition of community and practical performance which apply moral rules to himself or herself.