정주(程朱)의 충서론(忠恕論)과 당대신유가의 해석

Abstract

Cheng brothers and Zhu Xi explained Zhongshu忠恕 by dividing it into the Zhongshu of saints and the Zhongshu of scholars. If the Zhongshu of a saint completely realizes the Zhongshu of heaven and earth without any selfishness, the Zhongshu of a scholar requires constant efforts to practice. In particular, Zhu Xi paid attention to the Zhongshu of scholars, set up a problem situation in which Zhongshu was not carried out properly, and then suggested the study of deliberation and sincerity as a solution. According to Cheng-Zhu’s theory of Zhongshu, Zhong and Shu have a logical structure of Ti體 and Yong用. The relationship between the two can be seen as the relationship between Ili一理 and Wanshu萬殊. Feng Youlan, Tang Junyi, Xu Fuguan, and Mou Zongsan, who are counted as the contemporary Confucians, each presented different interpretations of Cheng-Zhu’s theory of Zhongshu from their own perspectives. Feng Youlan refers to “Desiring to take his stand, one who is Good helps others to take their stand; wanting to realize himself, he helps others to realize themselves.” as Zhong忠, “Do not impose upon others what you yourself do not desire.” as Shu恕. On the other hand, Tang Junyi considers the former as active Shu and the latter as passive Shu. In addition, Xu Fuguan divided Zhong and Shu into two aspects: the completion of one’s own self(成己) and the completion of all things(成物). Lastly, Mou Zongsan insists that Cheng Mingdao’s understanding which explained Zhongshu in the dimension where the heavenly principle is constantly revealed, that is, “existing and active”, is correct. In addition, he evaluates that the explanations of Cheng Yichuan and Zhu Xi did not properly explain the true meaning of Zhongshu. The various explanations of the contemporary Confucians on Zhongshu each have their own grounds for argument. It can be said that their various reading methods have broadened the horizon of interpretation. Korean scholars generally take the view of Tang Junyi’s view, which divides Shu into positive and negative aspects among Contemporary Confucians’ Interpretations. I think this is because it keeps in mind Cheng-Zhu’s theory of Zhongshu. In the future, in-depth discussions on the modern significance of Zhongshu should be added.