朱子의 ‘克己復禮’장 해석과 程門 비판

Abstract

Cheng School generally viewed 'overcoming yourself(克己)' and 'practicing managers(復禮)' as the same thing. So, as long as you do 'overcoming yourself', you don't have to do 'practicing managers'. So in Cheng School, 'overcoming yourself and practicing manners' can be performed inside regardless of the object. They also interpreted 'Tianxiaguiren(天下歸仁)' as everyone in the world joining the subject's Ren(仁). They thought that it was done at a certain point, and that it was irrelevant to the object or situation because it was completed only through the determination and realization of the subject. In this way, Cheng School's perspective tends to be internalized, mystified, and substantiated. But Zhu-xi opposes all of these ideas. Zhu-xi saw that although 'overcoming themselves' and 'practicing managers' are the same in their value direction, but ordinary people need the process of 'overcoming themselves' and then 'practicing managers' again. He saw that 'Tianxiaguiren' means that all the world recognizes him as a noble man, and that if you do Ren for one day, you become a noble man for one day only. In Zhu-xi, Ren is thoroughly performed in relation to the object, and it is neither irreversible nor an object of enlightenment.