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영어

When we say the core thought of the Analects of Confucius, we normally come up with ‘Ren(仁)’. However, in the first phrase of Chapter One([學而]) of the Analects, there is no mention about ‘Humanity’. Then, why the editor of the Analects of Confucius had put the First Chapter at the opening of book? This paper aims to describe the fact that the First Chapter One of the Analects of Confucius implies the core thought of Kongzi(孔子). In the First Chapter One, the vocabularies, such as ‘Pleasure’(說), ‘Delight’(樂), and ‘Confucian Gentlemen’(君子) are central to the phrasal structure. ‘Pleasure’(說) is the phase to cultivate himself, or the phase to equip with a qualification in order ‘to establish a righteous relation’. And ‘Delight’(樂) is the stage to establish relationships with colleagues who share same value and ambition with himself. ‘Confucian Gentlemen’(君子) is the stage to ‘establish righteous relationships’ with all people in the world, and it denotes an ideal human image presented by Kongzi(孔子). The core concepts of the First Chapter One are connected to the core thoughts of the Analects of Confucius, to wit, ‘Ren’(仁), ‘Shu’(恕), and ‘Xiujizhiren’(修己治人). If ‘Ren’(仁) and ‘Shu’(恕) refer to specifically ‘establishment of righteous relationship’, then ‘Pleasure’(說) is the stage to obtain qualification in order to ‘establish righteous relationship’, and ‘Delight’(樂) is the stage to ‘establish relationships’ with brothers and colleagues, and ‘Confucian Gentlemen’(君子) means a person who can build up ‘righteous relationships’ with all the people of the world. Regarding the Confucianism in ‘Character building and guiding other souls’ Confucius presents three phases, viz. ‘Cultivation of himself in reverential carefulness’(修己以敬) → ‘Cultivation of himself so as to give rest to others’(修己以安人) → ‘Cultivation of himself so as to give rest to all the people’(修己以安百姓), and the se get through ‘Pleasure’(說) → ‘Delight’(樂) → ‘Confucian Gentlemen’(君子) in the First Chapter One of the Analects of Kongzi(孔子). The human image, named ‘Confucian Gentlemen’(君子) presented in the Chapter One is equated with the human who practices ‘morality’(修養) that attained by means of ‘cultivation’(實踐) through ‘establishment of relationship’.

한국어

{論語}의 핵심사상이라고 하면 보통 ‘仁’을 떠올린다. 그러나, {論語}의 첫 구절인 [學而] 1장에는 ‘仁’에 대한 언급이 없다. 그렇다면, {論語}의 편집자는 왜 [學而] 1장을 {論語}의 첫머리에 놓은 것일까? 본 논문은 {論語} [學而] 1장에 孔子의 핵심사상이 함축되어 있음을 서술하였다. [學而] 1장은 ‘기쁨(說)’⋅‘즐거움(樂)’⋅‘君子’라는 단어가 중심이 된다. ‘說’은 자신을 修養하는 단계 혹은 ‘올바른 관계맺음’을 위한 자격을 갖추는 단계이고, ‘樂’은 자신과 뜻을 같이하는 同志들과 관계를 맺는 단계이다. ‘君子’는 天下의 모든 사람과 ‘올바른 관계맺음’하는 단계로 孔子가 제시한 理想的 人間像을 뜻한다. [學而] 1장의 핵심인 ‘說’⋅‘樂’⋅‘君子’는 {論語}의 핵심사상인 ‘仁’⋅‘恕’⋅‘修己治人’과 연결된다. ‘仁’⋅‘恕’가 ‘올바른 관계맺음’을 의미한다면, ‘說’은 ‘올바른 관계맺음’을 위한 자격을 갖추는 단계이고 ‘樂’은 同志와의 ‘관계맺음’을 하는 단계이고 ‘君子’는 天下 모든 사람과 ‘올바른 관계맺음’을 할 수 있는 사람을 의미한다. ‘修己治人’에 대해 孔子는 修己以敬(敬으로 자신을 修養함)→修己以安人(자신을 修養하여 다른 사람을 편안하게 만들어줌)→修己以安百姓(자신을 修養하여 天下 모든 백성을 편안하게 만들어줌)의 3단계를 제시하는데, 이는 [學而] 1장의 ‘說’→‘樂’→‘君子’와 연결된다. 孔子가 [學而] 1장을 통해 제시한 ‘君子’라는 人間像은 ‘修養’으로 깨우친 도덕성을 ‘관계맺음’을 통해 ‘實踐’으로 옮기는 인간이다.