본 연구는 먼저 노자의 ‘박(樸)’과 공자의 ‘직(直)’을 중심으로 그들의 인간 이해를 살핀다. 나아가 이를 바탕으로 자기 수양[修己], 가르침[敎], 정치 행위[治國]의 측면에서 노자와 공자의 이상적 행위 방식[爲]을 탐구한다. 노자는 인간이 본래 소박하며, 스스로 변화하고 스스로 소박해질 수 있는 능력이 있다고 보았다. 이를 기초로 노자는 도의 실천[爲道], 불언의 가르침[不言之敎] 그리고 무위의 정치[無爲之政]를 제시하였다. 이를 무위적 행위론으로 개괄할 수 있다. 공자의 ‘직’은 자신이 맞닥뜨린 감정과 상황에 대해 있는 그대로 반응하는 진실함을 의미한다. ‘직’은 인(仁)의 기초인데, 이것은 인간이 도덕적으로 성숙할 수 있는 가능성을 보여 주는 동시에 인문화 과정을 거치지 않은 인간의 불완전성을 보여 주는 개념이다. 이러한 인간 이해를 기초로 공자는 배우기를 좋아함[好學], 정명의 가르침[正名之敎] 그리고 덕행의 정치[德行之政]를 이상적인 행위 방식으로 제시하였다. 이를 덕행 중심의 행위론으로 개괄할 수 있다. 전국 중기 이후 인간에 대한 탐구는 성(性)의 차원까지 심화되었으며, 인간의 본성을 어떻게 파악하는가에 따라 이상적인 행위 방식에 대한 논의도 재구성되었다. 노자의 ‘박’과 공자의 ‘직’은 이러한 논의들의 출발점으로서 자리매김 되어야 할 것이다.
This study focuses on Lao-tzu’s ‘Pu(樸)’ and Confucius’s ‘Zhi(直)’ and their understanding of the human being. Based on this, the ideal way of acting[爲] suggested by each doctrine is examined from the perspectives of Xiuji(修己), Jiao(敎) and Zhiguo(治國). Lao-tzu thinks that the human being is naturally simple, and believes that the human being has the ability of voluntarily changing[自化] and the ability to voluntarily simplicity[自樸]. On the basis of this, he suggests the practice of Dao[爲道], the teaching without words[不言之敎] and the Wuwei of the government[無爲之政]. This is able to create the theory of Wuwei action. ‘Zhi’ of Confucius means the sincerity to respond to self-feeling and situation as it is. ‘Zhi’ is the basis of the Ren(仁), this is a concept that shows the incompleteness of the human being which didn't go through the humanized process while showing the possibility that humans become mature morally. On the basis of such an understanding on the human being, confucius presents the ideal way of acting which is the enjoying to learning[好學], the teaching of the Confucian ethical code[正名之敎] and the politics of virtue[德行之政]. This is able to create a theory of action focused on the virtue. After the middle of the Warring States period, study on the human being intensified to the level of Xing(性), and the debate about the ideal way of acting was reconstituted depending on the understanding of human instinct. Lao-tzu’s ‘Pu’ and Confucius’s ‘Zhi’ should be rooted as the starting point of these discussions.
This study focuses on Lao-tzu’s ‘Pu(樸)’ and Confucius’s ‘Zhi(直)’ and their understanding of the human being. Based on this, the ideal way of acting[爲] suggested by each doctrine is examined from the perspectives of Xiuji(修己), Jiao(敎) and Zhiguo(治國). Lao-tzu thinks that the human being is naturally simple, and believes that the human being has the ability of voluntarily changing[自化] and the ability to voluntarily simplicity[自樸]. On the basis of this, he suggests the practice of Dao[爲道], the teaching without words[不言之敎] and the Wuwei of the government[無爲之政]. This is able to create the theory of Wuwei action. ‘Zhi’ of Confucius means the sincerity to respond to self-feeling and situation as it is. ‘Zhi’ is the basis of the Ren(仁), this is a concept that shows the incompleteness of the human being which didn't go through the humanized process while showing the possibility that humans become mature morally. On the basis of such an understanding on the human being, confucius presents the ideal way of acting which is the enjoying to learning[好學], the teaching of the Confucian ethical code[正名之敎] and the politics of virtue[德行之政]. This is able to create a theory of action focused on the virtue. After the middle of the Warring States period, study on the human being intensified to the level of Xing(性), and the debate about the ideal way of acting was reconstituted depending on the understanding of human instinct. Lao-tzu’s ‘Pu’ and Confucius’s ‘Zhi’ should be rooted as the starting point of these discussions.
