순자의 욕망론과 사회적 삶의 원리
- 주제(키워드) 순자 , 욕망론 , 사회적 삶의 원리
- 발행기관 고려대학교 대학원
- 지도교수 이승환
- 발행년도 2011
- 학위수여년월 2011. 8
- 학위구분 박사
- 학과 일반대학원 철학과
- 원문페이지 137 p
- 실제URI http://www.dcollection.net/handler/korea/000000027612
- 본문언어 한국어
- 제출원본 000045676554
초록/요약
Li(禮), which was a pivotal social rule to govern the system of interlineage succession (Zhongfa, 宗法) since the Zhou(周) dynasty, lost its social and political influence after the Spring and Autumn Period. As a result, a number of early Chinese philosophers made efforts to present a new social political rule while criticizing the rule of li. In this process, fa(法) was prosed by several philosophers including Shang Yang and started to exert its influence to the extent that it replaced the rule of li. With this intellectual background, Xunzi seemed to have his own philosophical goal, that is, to restore a Confucian rule of li and establish a unified Chinese dynasty. He thought that the liyi(禮義) is the best social rule in order to rescue China from chaos and bring it to peace, and is the only way by which people have secure social lives and China becomes rich and powerful and is unified finally. Xunzi’s philosophical goal, “the reconstruction of liyi for unification,” is regarded as an attempt to reconstruct the almost ineffectual liyi in considering social and political changes. It is the social and political changes which Xunzi focused on in order to justify the liyi as a universal social rule and principle. More specifically, the feudal institution was collapsed and the clan system centering on the eldest son was deconstructed and as a result, a patriarchal society became the basic element of society. Xunzi established his special theory of human nature, “Human nature is bad (Xinge 性惡)” stressing problems caused by natural inborn desires of individuals, who are regarded as a new agent to make social solidarity and unification by him. He proposed that the social and political chaos is because rulers were not be able to control human desires. Therefore, he tried to justify the liyi as a social political rule to satisfy and nourish human inborn desires and lead the society to stability. With emphasis on Xunzi’s interest in these social issues, I attempt to search for a relationship between human desires and a principle of social life in the Xunzi. In my opinion, Xunzi is the only philosopher to take human desires as his philosophical fundamental theme and make a consistent theory of human desires in early Chinese philosophical history. In spite of that, the former research on Xunzi did not succeed in making a consistent research focusing on human desires. It is because research on human nature of early China took Mencius, who was regarded as authentic in later Confucian theory, as a main theme, but neglected Xunzi’s theory of human desires. In addition, the conventional research on Xunzi made too much emphasis on his theory of Xinge and on negative sides of human desires. Also, the former research on Xunzi understanded the liyi as a means to abstain from human desires, the source of Xinge. However, this dissertation proposes the liyi as a social rule to satisfy and nourish human desires moderately. In addition, I want to show that the function of liyi to make people temperate is proposed by Xunzi in order to satisfy human desire best by means of nourishing the desires. Therefore, we need to understand that Xunzi’s Xinge is a trial to reconstruct the liyi as the only rule to take human desires as natural and satisfy the desires best. Only through reconstructing a relationship between human desires and the liyi in the Xunzi can we understand Xunzi’s theory better. With this hope, I try to reconstruct Xunzi’s philosophy centering on the issue of the relationship between human desires and social life. It seems to Xunzi that human beings are born with desires and social. Every human has desires and is self-centered and has a tendency to pursue desires without limit. Humans as social beings can satisfy their inborn desires only living in society. This aspect causes a serious problem to human beings, in other words, every society has limited resources to nourish desires of social members. This unbalance between human desires and resources will be a reason for social conflict and troubles if not solved. This is the reason why Xunzi proposed his theory of Xinge. From the point of the Xinge, human beings cannot have a social life if they pursue their desires without limit. Xunzi suggested the theory of Xinge in order to negate the theory of “following one’s desires.” Also, he criticized a position to control human desires in negative or passive ways, that is, a position to propose a social rule by means of getting rid of or cutting down on desires. It is because he thought that human desires are the inherent tendencies and the motive for maintaining lives. Eventually, Xunzi criticized the views to follow or cut down on desires, and proposed the Xinge in order to establish his theory that the liyi is the only social rule to solve social and political problems resulted from the theory of Xinge. Therefore, the liyi proposed by Xunzi is a social rule by which a Confucian sage solves the unbalance between human desires and the means to satisfy the desires and settle conflicts or problems caused among social members in order to satisfy their desires. For this purpose, the liyi is to establish distinctions between the higher and the lower, the elder and the younger, the intelligent and the stupid, and the capable and the incapable, and is to distribute a due social position and a corresponding reward to everyone in society. Particularly, the liyi as a system of distribution is discriminative since it makes possible for human beings, who have identical or equal desires, to satisfy their desires according to their worth or capacity. This is how the liyi is justified. The worth or capacity defined by Xunzi refers to the ability for one to behave himself according to the liyi and to how much he cultivates himself to be good through using his mind. He should study and practice virtue and live according to the liyi and as a result, will be given an appropriate position and reward. This is the only way by which he can satisfy his desires. A human being, who is bad in nature, can satisfy his desires and live with others in harmony only through the moral cultivation without break. We need to focus on Xunzi’s theory of human desires, which is hard to be found in other philosophers’ theories. He defined human desires as an inherent element of human being and stated that they cannot be removed or cut down artificially. He regarded human nature as a motive of human life. He claimed that every human being has desires and a ruler, who can satisfy the desires of social members, is a Confucian sage ruler. From this viewpoint, Xunzi stated that the liyi is the way by which social members can nourish and satisfy their desires and will bring peace and wealth to a society. In addition, the liyi will make it possible for social members to harmonize with one another, create a rich state and unify China eventually. We should notice Xunzi’s position to reconstruct the liyi as a principle of social life on the basis of human desires and as a result will realize Xunzi’s intent to criticize Mencius’ theory that human nature is good. Xunzi proposed that every human being has desires in order to justify the liyi as a universal principle and thought that his philosophical position is more convincing than Mencius’. Mencius based the liyi on the inherent good nature of human beings. Therefore, Xunzi, instead of Zhongfa on the basis of the clan system, founded the liyi on human desires focusing on the desires of individuals and reconstructed the liyi as a distributive system by which social members can satisfy their desires according to their abilities. Therefore, he thought that the liyi will make it possible that human being can live with one another in harmony and accomplish the ultimate peace, which is an ideal of the future unified China proposed by Xunzi. * Key words: Xunzi(荀子), human nature, Xinge(性惡), desires, liyi(禮義)
more목차
Ⅰ. 들어가는 말 1
Ⅱ. 순자의 욕망론 등장 배경과 문제의식 13
1. 사회·정치적 변혁과 철학적 과제 13
1) 씨족 사회 해체와 개체화된 인간 출현 13
2) 통일국가 지향과 새로운 사회적 삶의 원리 모색 19
2. 유가적 이념과 예의 재건 26
1) 공자와 맹자의 인간관 및 욕망관 26
(1) 공자의 사회적 존재로서 인간관과 절욕설 26
(2) 맹자의 성선설과 과욕설 32
2) 공자의 적통 자처 및 예의 재건을 위한 순자의 확신 45
Ⅲ. 자연적 욕망과 사회적 삶 56
1. 욕망을 타고난 사회적 존재로서 인간 56
1) 욕망을 타고난 인간 56
2) 사회적 존재로서 인간 67
2. 욕망 충돌과 사회 모순 75
1) 욕망과 욕망 충족 수단 간 불균형 및 사회적 쟁란 75
2) 성악의 근원으로서 욕망의 자기중심성과 무제한적 추구 경향성 83
Ⅳ. 욕망 충족과 사회적 삶의 원리 89
1. 욕망 조절 및 충족 원리 89
1) 욕망 조절 가능성과 규범의 필요성 89
2) 욕망 충족 최적화 원리로서 예의 92
2. 예의로 실현되는 조화로운 사회적 삶 104
1) 사회적 삶을 위한 인간다움의 필수조건으로서 예의 104
2) 예의에 맞는 욕망 추구와 마음의 주재 110
Ⅴ. 맺는 말 115
참고 문헌 119
ABSTRACT 130
