순자철학에서 심과 성 및 예의의 관계

Abstract

In the philosophy of Hsün-tzŭ, human nature is the natural disposition with value neutrality in the belief that there humans have no element that makes their nature good originally. Thus, doing something based on the natural reaction of human nature will ultimately lead to evil outcomes. If nature is defined as evil, it is impossible for the originally evil nature to be transformed and manifested as good nature, even if there is an acquired reformation. Therefore, the main point of Hsün-tzŭ is that “without reformation by acquired jurisdiction and courtesy, it will naturally lead to evil outcomes,” not that the human nature itself is evil. The true significance of Hsün-tzŭ’s theory of human nature is not in the theory that human nature is fundamentally evil, but is in the principle of Hwaseong-giwi(化性起僞). That is, the internal base that allows good to be achieved by transforming value-neutral human nature is “mind” and the external standard of objectivity is “courtesy.” The whole process of artificial change of nature -in which mind recognizes courtesy, purifies human nature based on the recognized courtesy and reveals the good- is what we call Hwaseong-giwi(化性起僞). In other words, the characteristic of Hsün-tzŭ’s moral philosophy is in the comprehensive correlation among mind, nature and courtesy. This study aims to determine the correlation among the three factors of mind, nature and courtesy as well as their problems. Moreover, it also intends to clarify how Hsün-tzŭ developed his ideology aiming for the moral behavior of good in order to realize an ideal society and self.