Xunzi’s theory of li(禮), regarded as his core idea, has been used in educational theory emphasizing the need for an education based on the idea that human nature is fundamentally evil. But it can not explain how to become a good man if we accept Xunzi’s position that human nature is evil. If human n...
Xunzi’s theory of li(禮), regarded as his core idea, has been used in educational theory emphasizing the need for an education based on the idea that human nature is fundamentally evil. But it can not explain how to become a good man if we accept Xunzi’s position that human nature is evil. If human nature is evil, man can not learn or follow li because there is no reason to know li. In order to understand Xunzi’s theory of li as an educational theory, therefore, a new perspective on Xunzi’s human nature is needed. Xunzi’s human nature is a concept designed to explain the process of mind cultivation. In order to verify this, we must impose metaphysical thinking. This thesis focuses on explaining Xunzi’s theory of li with consistency from the viewpoint of metapraxis.
Xunzi says human nature has the ability to recognize li and move into action. ‘Talent nature’(材性) of Xunzi corresponds to the reason for recognizing li. Also, Xunzi’s human nature can be confirmed by Xunzi’s ‘Nature-Emotion-Desire’(性情欲) sequence. In this case, human nature is the logical assumption of absolute level inferred from human desire(欲). Thus, the human nature espoused by Xunzi corresponds to the basic forces of human behavior, and should be understood as reality even if it is natural. Talent nature and natural nature correspond to two aspects of human nature, which means human nature is innate and must be established by human efforts.
From the viewpoint of metapraxis, Xunzi’s human nature is not a substance that is unrelated to mind cultivation. Human nature reveals it’s true meaning when it is related to mind cultivation. This can be confirmed by the relationship between human nature and Heaven(天). Although Xunzi uses Heaven as a natural meaning, it is also regarded as Heaven in our minds, like ‘the lord provided by Heaven’(天君) and ‘virtue of Heaven’(天德). Here, Heaven is the standard of life that should ultimately be acquired through mind cultivation. Therefore, Xunzi’s Heaven must be understood as reality. The human nature of connecting directly to Heaven in Xunzi’s theory of li is also reality. Xunzi’s human nature can not be understood by itself and can only be identified in relation to mind cultivation. Thus, Xunzi’s human nature is a subject that must be established by learning conscious activity(僞).
Xunzi’s li has a double meaning as metaphysical li along with empirical li. In Xunzi’s philosophy, metaphysical li is the human nature, and empirical li is the conscious activity. As Xunzi’s li has a dual meaning, human beings can establish his nature as a possibility through conscious activity. Therefore, learning conscious activity is equivalent to learning empirical li, and on the metaphysical meaning, learning conscious activity means establishing metaphysical li. Also, the aim of mind cultivation is to establish human nature and we must do conscious activity for this. As a result, Xunzi explains minutely the process of forming li in his argument, ‘the distinction between inborn and acquired nature’(性僞之分), ‘the combination inborn nature and conscious activity’(性僞之合), and ‘transform original nature and extend acquired nature’(化性起僞).
It is Xunzi’s mind to perform practical functions in learning conscious activity. Xunzi’s human nature can be regarded as a driving force that the mind recognizes and follows the way(道). Xunzi’s mind is the mechanism not for prescribing nature but for establishing talent nature. In this context, human nature and the mind are not separated empirically when we consider the relation between ‘talent nature’(材性) and ‘cognition’(徵知). From the viewpoint of metapraxis, mind cannot be separated from human nature but can be distinguished from it. Human nature and mind are understood from twofold-structure of mind: human nature is metaphysical level and mind is empirical level. Xunzi’s theory of mind asserts that knowledge and customs establish metaphysical criteria.
Xunzi’s theory of mind focuses on the mind's intellectual function and describes the process of forming li. Xunzi considers learning knowledge as a course to cultivate the mind. In addition to learning knowledge, he sets up participation in ritual as another way to cultivate the mind. In Xunzi’s theory of li, ritual is a device to form feelings and desires on the consensus of society. The formation of agreed feelings and desires soon implies the establishment of li. On the other hand, in Xunzi’s system, ritual can be understood as ‘symbol’ which is a medium of mind cultivation. It is possible to approach reality without concept in knowledge. From the viewpoint of metapraxis, participation in ritual means the formation of li. As we have seen, learning knowledge and participation in ritual are two ways to cultivate the mind. However, when these two are mutually complementary, the meaning of Xunzi’s theory of li, namely the meaning of mind cultivation through conscious activity becomes clearer.
Xunzi’s theory of li(禮), regarded as his core idea, has been used in educational theory emphasizing the need for an education based on the idea that human nature is fundamentally evil. But it can not explain how to become a good man if we accept Xunzi’s position that human nature is evil. If human nature is evil, man can not learn or follow li because there is no reason to know li. In order to understand Xunzi’s theory of li as an educational theory, therefore, a new perspective on Xunzi’s human nature is needed. Xunzi’s human nature is a concept designed to explain the process of mind cultivation. In order to verify this, we must impose metaphysical thinking. This thesis focuses on explaining Xunzi’s theory of li with consistency from the viewpoint of metapraxis.
Xunzi says human nature has the ability to recognize li and move into action. ‘Talent nature’(材性) of Xunzi corresponds to the reason for recognizing li. Also, Xunzi’s human nature can be confirmed by Xunzi’s ‘Nature-Emotion-Desire’(性情欲) sequence. In this case, human nature is the logical assumption of absolute level inferred from human desire(欲). Thus, the human nature espoused by Xunzi corresponds to the basic forces of human behavior, and should be understood as reality even if it is natural. Talent nature and natural nature correspond to two aspects of human nature, which means human nature is innate and must be established by human efforts.
From the viewpoint of metapraxis, Xunzi’s human nature is not a substance that is unrelated to mind cultivation. Human nature reveals it’s true meaning when it is related to mind cultivation. This can be confirmed by the relationship between human nature and Heaven(天). Although Xunzi uses Heaven as a natural meaning, it is also regarded as Heaven in our minds, like ‘the lord provided by Heaven’(天君) and ‘virtue of Heaven’(天德). Here, Heaven is the standard of life that should ultimately be acquired through mind cultivation. Therefore, Xunzi’s Heaven must be understood as reality. The human nature of connecting directly to Heaven in Xunzi’s theory of li is also reality. Xunzi’s human nature can not be understood by itself and can only be identified in relation to mind cultivation. Thus, Xunzi’s human nature is a subject that must be established by learning conscious activity(僞).
Xunzi’s li has a double meaning as metaphysical li along with empirical li. In Xunzi’s philosophy, metaphysical li is the human nature, and empirical li is the conscious activity. As Xunzi’s li has a dual meaning, human beings can establish his nature as a possibility through conscious activity. Therefore, learning conscious activity is equivalent to learning empirical li, and on the metaphysical meaning, learning conscious activity means establishing metaphysical li. Also, the aim of mind cultivation is to establish human nature and we must do conscious activity for this. As a result, Xunzi explains minutely the process of forming li in his argument, ‘the distinction between inborn and acquired nature’(性僞之分), ‘the combination inborn nature and conscious activity’(性僞之合), and ‘transform original nature and extend acquired nature’(化性起僞).
It is Xunzi’s mind to perform practical functions in learning conscious activity. Xunzi’s human nature can be regarded as a driving force that the mind recognizes and follows the way(道). Xunzi’s mind is the mechanism not for prescribing nature but for establishing talent nature. In this context, human nature and the mind are not separated empirically when we consider the relation between ‘talent nature’(材性) and ‘cognition’(徵知). From the viewpoint of metapraxis, mind cannot be separated from human nature but can be distinguished from it. Human nature and mind are understood from twofold-structure of mind: human nature is metaphysical level and mind is empirical level. Xunzi’s theory of mind asserts that knowledge and customs establish metaphysical criteria.
Xunzi’s theory of mind focuses on the mind's intellectual function and describes the process of forming li. Xunzi considers learning knowledge as a course to cultivate the mind. In addition to learning knowledge, he sets up participation in ritual as another way to cultivate the mind. In Xunzi’s theory of li, ritual is a device to form feelings and desires on the consensus of society. The formation of agreed feelings and desires soon implies the establishment of li. On the other hand, in Xunzi’s system, ritual can be understood as ‘symbol’ which is a medium of mind cultivation. It is possible to approach reality without concept in knowledge. From the viewpoint of metapraxis, participation in ritual means the formation of li. As we have seen, learning knowledge and participation in ritual are two ways to cultivate the mind. However, when these two are mutually complementary, the meaning of Xunzi’s theory of li, namely the meaning of mind cultivation through conscious activity becomes clearer.
주제어
#순자(荀子) 성(性) 위(僞) 예(禮) 천(天) 심(心) 메타프락시스
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