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초록· 키워드
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The representative historical documents of the Confucian thought are The Analects of Confucius (論語), which is a chronicle of Confu￢cius's sayings and doings collected and compiled by Confucius's students after his death, and The Confucian way of Criticism (春秋), which is a book of history. Accordingly, the Confucian thought is presented through a different type in the Analects of Confucius and the Confucian way of Criticism. That is, the Analects of Confucius that presented the conclusion, hiding 'Introduction' and 'Main Sub￢ject', but the Confucian way of Criticism as 'Introduction' and 'the Main Subject' with a historical truth. From this relationship, it can be said that it is ideal that we think of the Confucian way of Criticism as the conclusion.
In this paper, I used the method as an axial analysis in studding Confucius's Jeongmyong which is based on the thought of Jeong￢myong. The thought of Jeongmyong in primitive Confucianism by this method is summarized as in the following.
First, the historical facts that are written in The Confucian way of Criticism are all 'Introduction' and 'the main subject' in the thought of Jeongmyong. With the historical facts in The Confucian way of Crit￢icism, I will study 'the Introduction' and 'the main subject' in the Confucius's thought of Jeongmyong.
Introduction: The heaven and earth are the nature that includes the unchangeable Doh (道 : truth). Therefore, the man who in born by the working of the heaven and earth put Doh in practice through the doings and livings and shows his or her attribute and function. And the heaven's Doh appears in man's consciousness through 'Myong' (名: name) related to a recognition of a matter and also in man's life and society through 'Sah' (辭: judgement) made by organizing the Myong. Finally, it is the Jeongmyong that straightly embodies the Chundoh (天道: Divine Virtue) in a human society.
Main Subject: If the existence of human being is to embody the Doh in its life. Is the Doh embodied in the human society or not? If it does so, how is it embodied? The real situation of the human society which the Doh hasn't been embodied appears in a history. So history is a record of a living related to not- Jeongmyong (非正名), not a simple-minded record of living. Accordingly, all contents of The Confucian way of Criticism is a record that is related to the virtue of human society, Jeongmyong that had been done in that time. This Jeongmyong ultimately aims at establishing the Pyungchunha on the basis on the order in human society.
Second, in this book The Analects of Confucius, Confucius presents the following conclusion concerning the Jeongmyong,
① Confucius's thought Jeongrnyong as the beginning of humane order as in the system of Jeongmyong (正名) →Jeongyeon (正言)→Sungsa (成事)→Yeark (禮樂)→ Jeongsa (政事)→Pyungchunha (平天下).
② As if the ultimate purpose of Jeongmyong refers to Pyungchunha and the beginning of the Pyungchunha is from the Jeongmyong, Confucius concluded that the humanization of the heaven virtue was the Jeongmyong, and the socialization of the Jeongmyong by human was the Pyungchunha.
Third, Confucius used the term of Joongyong(中庸 : moderation) for the first time, which emphasizes the principle and the natural law in a life. The first class of self-culture that one practices the general truth as the natural law is to improve his mind and body.
Fourth, Hsun-tzu understood the Confucius's thought in a view￢point of Jeongrnyong. He divided the heaven and man definitely, and thought the nature didn't had the will that man had and it wasn't affected by man's will.
Accordingly, the object of dread that Hsun-tzu thought of is not the nature but Inchun (人?) which is caused by man such as the dev￢astation of farming, the disorder of politics and the chaos of human order. Hsun-tzu thought that Inchun caused by man's misunder￢standing and illusion could be overcome, and took serios view of the decorous practicality of the Jeongmyong, understanding the Confucius' thought as a principle of Jeongmyong,
In this paper, I used the method as an axial analysis in studding Confucius's Jeongmyong which is based on the thought of Jeong￢myong. The thought of Jeongmyong in primitive Confucianism by this method is summarized as in the following.
First, the historical facts that are written in The Confucian way of Criticism are all 'Introduction' and 'the main subject' in the thought of Jeongmyong. With the historical facts in The Confucian way of Crit￢icism, I will study 'the Introduction' and 'the main subject' in the Confucius's thought of Jeongmyong.
Introduction: The heaven and earth are the nature that includes the unchangeable Doh (道 : truth). Therefore, the man who in born by the working of the heaven and earth put Doh in practice through the doings and livings and shows his or her attribute and function. And the heaven's Doh appears in man's consciousness through 'Myong' (名: name) related to a recognition of a matter and also in man's life and society through 'Sah' (辭: judgement) made by organizing the Myong. Finally, it is the Jeongmyong that straightly embodies the Chundoh (天道: Divine Virtue) in a human society.
Main Subject: If the existence of human being is to embody the Doh in its life. Is the Doh embodied in the human society or not? If it does so, how is it embodied? The real situation of the human society which the Doh hasn't been embodied appears in a history. So history is a record of a living related to not- Jeongmyong (非正名), not a simple-minded record of living. Accordingly, all contents of The Confucian way of Criticism is a record that is related to the virtue of human society, Jeongmyong that had been done in that time. This Jeongmyong ultimately aims at establishing the Pyungchunha on the basis on the order in human society.
Second, in this book The Analects of Confucius, Confucius presents the following conclusion concerning the Jeongmyong,
① Confucius's thought Jeongrnyong as the beginning of humane order as in the system of Jeongmyong (正名) →Jeongyeon (正言)→Sungsa (成事)→Yeark (禮樂)→ Jeongsa (政事)→Pyungchunha (平天下).
② As if the ultimate purpose of Jeongmyong refers to Pyungchunha and the beginning of the Pyungchunha is from the Jeongmyong, Confucius concluded that the humanization of the heaven virtue was the Jeongmyong, and the socialization of the Jeongmyong by human was the Pyungchunha.
Third, Confucius used the term of Joongyong(中庸 : moderation) for the first time, which emphasizes the principle and the natural law in a life. The first class of self-culture that one practices the general truth as the natural law is to improve his mind and body.
Fourth, Hsun-tzu understood the Confucius's thought in a view￢point of Jeongrnyong. He divided the heaven and man definitely, and thought the nature didn't had the will that man had and it wasn't affected by man's will.
Accordingly, the object of dread that Hsun-tzu thought of is not the nature but Inchun (人?) which is caused by man such as the dev￢astation of farming, the disorder of politics and the chaos of human order. Hsun-tzu thought that Inchun caused by man's misunder￢standing and illusion could be overcome, and took serios view of the decorous practicality of the Jeongmyong, understanding the Confucius' thought as a principle of Jeongmyong,
목차
1. 서론 - 문제의 제기
2. 원시유가 사상에서 정명이 차지하는 위치-《논어》와 《춘추》를 중심으로
3. 원시유가에서의 정명사상에 대한 변화 - 순자를 중심으로
4. 결론
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