친 존존이 예 규범의 근거로 정당화될 수 있는가는 결국 양자의 조화 가능성을 찾아내는 문제이다. 친친 존존을 예 규범의 근거(원리)로 이해하는데 있어서 법가의 전제주의적인 존군(尊君) 주의를 존존의 함의에서 과도하게 강조할 경우, 친친과 존존은 예 규범 안에서 긴장과 갈등 관계에 있게 되어 상호 모순적으로 이해되거나 의미의 교란을 가져오게 된다. 종족조직과 국가조직의 모순을 분봉제를 통해 해소시켰던 주대와는 달라진 전국시기 종법 현실 속에서, 유가는 법가적 문제의식을 공유하면서도 법가의 이기심에 기초한 친친 존존의 상극의 논리를 거부하고 다양한 존존의 내용을 제시함으로써 문제를 극복하고자 하였다. 맹자의 존군은 종족 내부의 존장자에 대한 공경심의 연장이라는 점에서 하나의 대안이긴 했지만, 이미 종족을 넘어서는 국가를 구상해야했던 현실을 적시한 순자는 사회적 질서와 정치적, 법적 일관성을 강력하게 주도하면서도 지성과 도덕성을 갖춘 존군을 존존의 내용으로 제시함으로써 친애의 정감과 괴리되지 않는 자발적인 허여와 애호의 감정을 존존의 원리 안에 수용하고자 노력하였다. 『예기』는 종족 내부의 수직적 질서인 존조경종(尊祖敬宗)을 존존의 내용으로 제시함으로써 친애의 감정과 존존의 원리가 상호 배척하지 않는 내적 기제를 마련하였다. 이 존조경종의 논리는 한 대 이후 유가적 왕권을 국가의 예제적 법규범으로 객관화하는데 중심적인 원리로 작용함으로써, 전통적인 예 규범의 근거로서의 친친 존존을 정당화하는 데에 가장 중심적인 위치를 차지하고 있다.

The issue of whether chinchin(feelings of love for one's family) and jonjon jonjon (respect for noble people or values) can justifiably become the basis of courtesy norms is ultimately a matter of finding the possibility of harmonizing the two concepts. In understanding chinchin and as the basis or principles of courtesy norms, when loyalty toward the sovereign, which is the absolute foundation for the legalist thought, is described as being based on the courtesy norms of Confucianism using the content of jonjon, the concepts of chinchin and jonjon come to have a tense and conflicting relationship within the courtesy norms, either understood as being mutually contradictory or bringing about confusion of meaning. In the Zhou Dynasty, the conflict between clans and the state had been resolved through the implementation of a feudal system, but during the period of the warring states, clan rules were followed. Although Confucianists shared the legalists' perception of the problems of their period, they rejected the incompatible logic of chinchin and jonjon based on egocentrism that was being presented by the legalists, and instead tried to overcome the problems by presenting various ideas of jonjon. Mencius' concept of being loyal to one's sovereign was one alternative in that it was an extension of the veneration given toward the elders in one's clan, but Hsun-Tzu, who was already keenly aware of the need to conceive a state that could transcend clans, strongly promoted social order and political, legal consistency on the one hand, and presented a sovereign who was both intelligent and moral as the idea of jonjon on the other. In this way, he tried to accommodate within the principle of jonjon the feelings of love and voluntary approval and devotion without estrangement. LiJi(The Record of Rites) presents jonjon as revering the ancestors and honoring the elders that maintained the hierarchical order within a clan, thus establishing an inner mechanism in which feelings of love and the principles of jonjon were not mutually exclusive. This logic of revering the ancestors and honoring the elders served as a central principle in objectifying the Confucian authority of the king after the Han Dynasty into a ritual legal norm of the state, and thus plays a most central role in justifying chinchin and jonjon as the basis of traditional courtesy norms.

The issue of whether chinchin(feelings of love for one's family) and jonjon jonjon (respect for noble people or values) can justifiably become the basis of courtesy norms is ultimately a matter of finding the possibility of harmonizing the two concepts. In understanding chinchin and as the basis or principles of courtesy norms, when loyalty toward the sovereign, which is the absolute foundation for the legalist thought, is described as being based on the courtesy norms of Confucianism using the content of jonjon, the concepts of chinchin and jonjon come to have a tense and conflicting relationship within the courtesy norms, either understood as being mutually contradictory or bringing about confusion of meaning. In the Zhou Dynasty, the conflict between clans and the state had been resolved through the implementation of a feudal system, but during the period of the warring states, clan rules were followed. Although Confucianists shared the legalists' perception of the problems of their period, they rejected the incompatible logic of chinchin and jonjon based on egocentrism that was being presented by the legalists, and instead tried to overcome the problems by presenting various ideas of jonjon. Mencius' concept of being loyal to one's sovereign was one alternative in that it was an extension of the veneration given toward the elders in one's clan, but Hsun-Tzu, who was already keenly aware of the need to conceive a state that could transcend clans, strongly promoted social order and political, legal consistency on the one hand, and presented a sovereign who was both intelligent and moral as the idea of jonjon on the other. In this way, he tried to accommodate within the principle of jonjon the feelings of love and voluntary approval and devotion without estrangement. LiJi(The Record of Rites) presents jonjon as revering the ancestors and honoring the elders that maintained the hierarchical order within a clan, thus establishing an inner mechanism in which feelings of love and the principles of jonjon were not mutually exclusive. This logic of revering the ancestors and honoring the elders served as a central principle in objectifying the Confucian authority of the king after the Han Dynasty into a ritual legal norm of the state, and thus plays a most central role in justifying chinchin and jonjon as the basis of traditional courtesy norms.

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chinchin, jonjon, norms, courtesy, law, clan rules, revering the ancestors and honoring the elders