중국철학 : 朱熹(주희)의 “克己復禮(극기복례)” 해석에 대한 고찰 = Zhu Xi`s Interpretation of “Keji Fuli” in the Analets

다국어 초록 (Multilingual Abstract)

Yan Hui asked about ren, and Confucius said keji fuli constitutes ren. Zhu Xi regarded this dialogue as more important than any other teachings about ren in the Analects because he thought keji fuli is the most general principle for pursuing ren. Zhu Xi dealt with keji fuli in depth throughout his lifetime, hence there are lots of arguments showing his idea about keji fuli in Lunyu jizhu, Lunyu huowen, and Zhuzi yulei and so on. As a whole, Zhu Xi firmly established a practical basis of pursuing ren through revising and determining his interpretation of keji fuli. To be more concrete, Zhu Xi defined ren as the virtue of the original mind in its wholeness; ji as the selfish desires of the self; and li as the heavenly principle in measured display. According to him, ji can harm the virtue of the mind in its wholeness, and li means the whole set of Confucian norms. Zhu Xi made a clear distinction between keji and fuli, and thought it is important to overcome ji in order to prevent selfish desires from harming the virtue of the mind in its wholeness, but what is more significant in Confucius``s teaching is observing Confucian norms and contributing to society. Ultimately, for Zhu Xi, keji fuli is not the method of preserving ren or the process of pursuing ren, but the actual form of ren that surely recognized as ren by whoever see a person carrying out it.