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주희(朱熹) 성리학에서의 소이연(所以然)과 소당연(所當然)의 도덕 실재적 함의
이재룡 ( Jae Ryong Lee ) 단국대학교 법학연구소 2010 법학논총 Vol.34 No.1
The 『Ta Xue(大學)』 show that what the Way of going into the principles of rule over the world(平天下) from comprehension about essence of things(格物) is. Therefore, the perception a truth about `knowing the root(格物)` and `the perfecting of knowledge(致知)` just is a starting point of all these tasks. Zhu Xi has studied on the theme of the Oughtness(所當然) and the Being(所以然) in the part of the 『Ta Xue(大學』`s `knowing the root(格物)` and `the perfecting of knowledge`. The `knowing the root(格物)` and `the perfecting of knowledge(致知)` means the cognition reason about why transformation of Being should be complied with the rule necessarily. All things has reason that it`s change cannot help just becoming so necessarily. It has the principle that should be done so necessarily, too. Therefore we can say that the Oughtness(所當然) and the Being(所以然) have a law(理) in its self. the Oughtness(所當然) is the transfiguration law which can never stop in everything`s change of structural space. In the meantime, the reason of Being(所以然) is the existence basis of the Oughtness(所當然) which can be never exchanged in everything`s change of structural space. These both of the Oughtness(所當然) and the Being(所以然) are in relation of two sides of the same coin, and this is forming inseverable all never. Therefore all things are sharing one principle(一理) that is one reason as common origin. As the Law of nature(理) is perfectly good one, the coexistent norm human society order principle has also always reasonable value. Human`s coexistent social behavior is action by the Oughtness(所當然) that everybody has innately. The Law of nature(理) that is common underlying reason from everything to universe just is virtuous(仁) in society relationship. Therefore, we can see a `what should be(當爲)` and an `existence actual fact(存在事實)` are one unification constituted with inside and outside in in the Zhu Xi`s NeoConfucianism.
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김한상 인하대학교 한국학연구소 2023 한국학연구 Vol.- No.68
In parts of his writings, Zhu Xi introduces the theory of human nature/nature of things derived from the unfolding of the processes of yinyang and the five elements. The nature of already existing things are formed by mutual interactions in the phenomenal world and are always in the process of becoming. Each physical body is thus subject to the workings of the realm of qi, and each individual body comes to have a nature that is reflective of its distinct composition, characteristic and configuration, albeit based on the premise that “human nature and the nature of all things are good”. In other writings, Zhu Xi posits the existence of an a priori human nature/nature of things within a strongly dualistic framework separating the metaphysical and physical realms that has logical precedence over phenomena. This nature which is derived from the innate principles of the Confucian values of benevolence, righteousness, propriety and wisdom(renyilizhi), is also linked to the principle according to which one ought to dutifully carry out one’s station in life(suodangran zhi ze). Based on this a priori nature, the human heart-mind takes on agency and becomes the center of human autonomy and subjectivity. The theory of human nature/nature of things adopted by Zhu Xi and later by Toegye Yi Hwang is the result of the creative fusion of these two theories of nature that have disparate origins. 주자는 그의 일부 저술에서 성선(性善)을 전제로 한 음양오행(陰陽五行)의 전개에서 유래하는 성(性)론을 소개하면서 이미 존재하는 사물의 성(性), 즉 후천적인 교섭으로 형성되며 생성 중에 있는 모든 현상 존재의 성(性)을 설명하고 있다. 이런 구도에서 각 개별 개체적신(身)은 음양오행의 상호 작용 원리 속에 종속되어 운행되는 일부분이며 이 일원적 프레임에서 성은 개별 ‘신’의 성질, 성격, 성상(性狀)의 의미에 국한된다. 이와 대조적으로 주자의다른 저술에서는 강력한 리기(理氣) 이원론의 도식을 바탕으로 “성즉리(性卽理)”의 성(性) 과 실재 사물보다 논리적으로 선재하는 선험적인 인의예지의 리(理)로서의 성(性)에 대한 주장을 설파한다. 이 이원적 프레임 안의 성은 명령으로 주어진, “마땅히 행해야 할 준칙”의의미로 소당연지칙(所當然之則)으로서의 리와 연결된다. 이 성에 입각해 ‘심(心)’은 행위의주관자(agency) 및 인간 주체성의 근거가 된다. 주자와 후대에 그를 따른 퇴계의 성론은 후자에 중점을 두면서 이 두 가지 연원을 가진 성을 창조적으로 융합해 나가는 이론이라 할수 있다.
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