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니체가 본 중국적인 도덕과 맹자의 윤리 비교 연구-니체의 『도덕의 계보』 제1 논문에서의 주인/노예 도덕과 『맹자』의 측은지심을 중심으로-
손희욱 한림대학교 태동고전연구소 2023 泰東古典硏究 Vol.50 No.-
Nietzsche divides morality into the morality of the master (the noble) and the morality of the slave (the non- noble), and criticizes the Christian morality of Europe at the time when Nietzsche lived as slave morality and Chinese morality. Nietzsche’s main morality is the morality of those who affirm everything, including aggression, are energetic, evaluate value independently, and create value. Slave morality, on the other hand, is an altruistic morality derived from resentment against the strong, not from the human subject, which makes humans inactive and dwarfed. However, Mencius says that altruistic morality is morality derived from the subject. Mencius refers to heart of compassion(惻隱之心) that cannot be cruel to others, and says that heart of compassion is a clue to sensitive concern for others(仁) that everyone has. And Mencius emphasized that politics based on the people should be based on heart of compassion and sensitive concern for others. In addition, Mencius says that this heart of compassion doesn’t make human be dwarfed, and belongs to a heart(心)-human nature(性)-sky(天) structure. It connects with human nature and an intrinsic and transcendent sky. This also contrasts with the content that Nietzsche’s master/slave morality arises from the conditions of life in reality. Through this basis, I think it is not reasonable for Nietzsche to view Chinese morality as altruistic slave morality. 니체는 도덕을 주인(고귀한 자)의 도덕과 노예(고귀하지 않는 자)의 도덕으로 구분한 뒤, 니체가 살던 당시 유럽의 그리스도교 도덕은 노예 도덕이며 중국적인 도덕이라고 비판한다. 니체가 지향하는 주인 도덕은 공격성도 포함하여 자신의 모든 것을 긍정하며 활력이 넘치고, 주체적으로 가치를 평가하며, 가치를 창조하는 자들의 도덕이다. 이에 반해 노예 도덕은 인간 주체에서 비롯된 감정이 아닌 강자에 대한 원한 감정에서 비롯된 이타적인 도덕으로 인간을 활력이 없고 왜소하게 만드는 도덕이다. 그러나 맹자는 이타적인 도덕이 주체로부터 비롯되는 도덕이라고 말한다. 맹자는 차마 남에게 잔인하게 하지 못하는 마음인 측은지심(惻隱之心=不忍人之心)을 말하면서, 이러한 측은지심은 사람이면 누구나 가지고 있는 인간의 본성인 인(仁)의 단서라고 말한다. 그리고 맹자는 이 측은지심과 인(仁)을 바탕으로 백성을 근본으로 하는 정치를 해야 함을 역설하였다. 또한 이 측은지심은 인간을 왜소하게 만들지 않으며, 심(心)-성(性)-천(天) 구조로 인간의 본성과 또 내재적이면서 초월적인 천과 이어진다고 말하였다. 이는 니체는 주인/노예 도덕이 현실에서 삶의 조건으로부터 생겨난다고 하는 내용과도 또한 대비된다. 이러한 논거를 통해 니체가 중국적인 도덕을 이타적인 노예 도덕이라고 본 것은 타당하지 않다고 생각한다.
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율곡의「인심도심도설」- 人心道心과 四端七情의 통합적 설명
손희욱 (사)율곡학회 2022 율곡학연구 Vol.49 No.-
This paper analyzes in detail about 「Illustrated Description of the Human Mind and the Moral Mind」 which contains Yulgok’s later year key opinions of the Human Mind and the Moral Mind, and Four Beginnings and Seven Emotions and tries to focus on logical accuracy of integrated explanations and its meanings. For Yulgok, Four Beginnings and Seven Emotions are inclusion relation and the Human Mind and the Moral Mind are independent relation, so his project is integrating and explaining the difference and make it same emotions(情). Accordingly, this paper first debates how Yulgok defines the Human Mind and the Moral Mind, and Four Beginnings and Seven Emotions, and How sets up logical inclusion relation in integrated explanations. And this paper investigates intention(意) which is considered more important in debates of the Human Mind and the Moral Mind than debates of Four Beginnings and Seven Emotions. Finally, This paper examines how well coincides with illustrations and explanations. In 「Illustrated Description of the Human Mind and the Moral Mind」, one sentence explains Four Beginnings are the Moral Mind and Heavenly Principle of the Human Mind, however, other sentence explains Four Beginnings are only the Moral Mind. According to the debate of sage man(聖人) also has the Human Mind, Four Beginnings also should include not only the Moral Mind but also Heavenly Principle(天理) of the Human Mind, so later sentence looks like wrong because of incorrect of Four Beginnings’ scope of concept. We may be able to get easy concept frame if this point is corrected. But more important thing is to do our best to practice preserving the Heavenly Principle and subduing Human Desires(人欲), and logical relation of concepts is considered means for understanding and practicing this. Yulgok considered the Human Mind as only Human Desires in 『Outline of the Learning of the Sages(聖學輯要)』, and later in 「Illustrated Description of the Human Mind and the Moral Mind」, he changed his perspective of the Human Mind into it containing the Heavenly Principle(天理). This perspective is that whole the Human Mind which occur for body should be considered not it need to be removed or blocked, but something need to be preserved, so Yulgok includes it in Four Beginnings which is important point in building character in 「Illustrated Description of the Human Mind and the Moral Mind」.
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