묵자 겸애교리의 두 수준 공리주의 연구

Abstract

Mòzǐ(墨子)’s moral philosophy is a sort of utilitarianism which shares family resemblance with contemporary utilitarianism, that is consequentialism, welfarism, universalism and aggregationism with maximization. As a utilitarianism, the characteristics of Mòzǐ’s moral philosophy can be presented as three in the following. First, Mòzǐ's utilitarianism has a characteristics of two-level utilitarianism. The core of the “Ten doctrines” which is considered as the central part of Mòzǐ’s moral philosophy is “Inclusive[Impartial] care(兼愛) doctrine”, and the rest of nine doctrines are rules of practice to realize the creed of Inclusive[Impartial] care. And the Inclusive[Impartial] care doctrine plays a role in critical moral thinking, on the other hand the nine doctrines play a role in intuitive moral thinking in Mòzǐ’s two-level utilitarianism. This perspective allows to remove the criticism pointing out ‘conflicts among Ten doctrines’ and to secure systematic structure of Mòzǐ’s moral philosophy. So, now we can refer Mòzǐ’s moral philosophy to “jiānàijiāolì(兼愛交利) two-level utilitarianism”. Second, by means of interpreting semantically the two factors, ‘benevolence(仁)’ and ‘righteousness(義)’ which constitute inclusion(兼), Mòzǐ’s key idea, it can be confirmed that the meaning of ‘benevolence’ is related to the personality of an agent, whereas the meaning of ‘righteousness’ is related to right and wrong of an act. This point of view allows to establish the relationship of the two by dividing an agent and one’s act within the system of utilitarianism. Third, through the utilitarian interpretation of 「Heaven’s intent(天志)」and「Understanding ghosts(明鬼)」which have been criticized as the limits of 『Mòzǐ』in the previous studies, these two can be confirmed as playing an important role of ‘sanction of acts’ in Mòzǐ’s jiānàijiāolì utilitarianism, not the limits of Mòzǐ’s moral philosophy any more. As above, Mòzǐ’s utilitarianism has three characteristics of jiānàijiāolì two-level utilitarianism, ‘benevolence’ of an agent and ‘righteousness’ of an act, and ‘Heaven(天)’ as the sanction of an action.