墨子의 兼愛思想에 關한 硏究

Abstract

本 論文은 戰國時代(B.C.403~221)의 墨子를 포함한 墨家集團의 兼愛思想에 관한 것으로서, 『孟子』書의 墨子 및 墨家集團 批判을 中心으로 孟子의 말 중의 모순과 부실을 탐구함에 있어서, 墨子 및 墨家의 學說에 根據하여 墨子 兼愛思想의 本質을 究明?構資? 하는데 그 目的을 두었다. 中國哲學史에서 가장 중요한 思想 中의 하나인 墨子思想은 孔子의 哲學으로부터 계속 연결됐다. 墨子思想 形成의 時代·思想的 背景은 道가 世上에서 衰하여 政治·社會秩序, 禮制, 倫理, 道德 等 전반에 걸쳐 어지러웠던 때로, 그는 先王의 道를 이어받고 自身의 固有한 道를 提唱하여 이로써 治國安民하고자 하였다. 그의 思想은 現實에 立脚한 生活晳學이요, 人本主義에 重點을 둔 人間哲學으로, 그의 思想의 核心은 兼愛로 表現되었다.

墨子의 道는 이러한 兼愛로 일관되며, 兼愛의 實踐方法은 交相利이다.

墨子思想의 體系는 兼愛·非攻, 尙賢·尙同, 節用·節葬, 非樂·非命, 天志·明鬼등 10대口號를 그 要素로 하고 있다. 이 10대 口號를 하나로 맺고 있는 思想의 淵源이 天志이다. 墨子思想의 淵源의 是 非利害와 判斷의 基準으로 提示된 것이 本·原·用의 三表法이다.

以上이 第3章 1節까지의 內容分析이었고, 2節 兼愛의 本質에서는 1. 「儒家의 非墨과 兼愛」의 章에서는 墨子(家)를 제일 排斥했던 儒家, 특히 『孟子』書에 言及된것을 中心으로 反證하며, 동시에 墨子 兼愛의 本質을 살펴 보았다. 2. 「墨家의 非儒와 仁義」의 章에서는 『墨子』 「非儒」篇을 通해서 墨家 역시 儒家에 대한 잘못된 認識을 「兼愛」와 儒家의 「仁義」의 관련 內에서 살펴 보았다. 결국은 儒·墨思想의 맥락이 身分의 差를 극복한 이면에서는 같음을 非墨·非儒의 두 비교에서 墨子(家)의 「兼愛」와 儒家의 「仁義」의 올바른 理解를 갖고자 하는 데 중점을 두고서 살펴 보았다. 3. 「兼愛交利와 仁義」의 章에서는 墨子(家)의 「兼愛交利」와 儒家의 「仁義」의 槪念과의 相互比較에서 「兼相愛」에서 「仁」을, 「交相利」에서 「義」를 연결시켜 종국은 墨家의 「兼愛」와 儒家의 「仁義」의 理論은 같다는 것을 主로 『墨子』 墨經(「經」上·下, 「經說」上·下, 大取, 小取,의 6篇) 을 通해 體用·能所의 관계로 儒·墨 兩家의 思想은 그 出發點과 施行 方法은 같지 않으나 그 지극히 큰 世界의 目的에서는 서로 같다는 結論으로 이끌었다.

Ⅳ章에서는 兼愛思想의 具現에 관하여 『墨子』書를 基礎하여 考察하였다.

結論에서는 本 論文의 內容을 간단히 정리하고, 墨子 兼愛思想의 現代的 意義를 考察하며, 앞으로의 硏究課題를 생각해 보았다.

墨子의 窮極的인 目標는 바로 兼相愛交相利라고 할 수 있다. 오늘날 그의 學說을 보면 마땅히 위대하고 ?ㅘ?한 理論이라고 할 수 있으며, 또 近世에 와서는 많은 學者들이 그를 숭상하고 있다. 墨子는 正義를 좇아 行動하고 財物에는 親近하지 못하였으며 간사한 것을 제거하고 惡을 없애서 儒家의 禮敎이외에 새로이 社會를 制裁하는 힘을 형성했으니, 그의 思想은 오늘날까지 存在하고 있는 것이다. 그러므로 우리는 儒家思想과 墨子(家)思想을 지나치게 이분시하여 대립되는 사상으로만 파악하던 종래의 입장에서 벗어나 墨子(家) 思想에 대한 새로운 조명을 부여하고 이 두 思想을 접맥할 수 있으리라 기대한다.|This thesis is intended to find out what their essence are, how they agree and to examine from what two different viewpoints, that is, Mencius criticized Mohists and Mohists criticized Confucianists.

While Confucius symbolizes to us the blooming flower of Chinese thought, Mozi suggests but a faded blade. Yet what is, has not always been. At one time Mohism with its forcefully stated doctrines on ethics, politics, economics, and religion seriously threatened Confucianism to become the representative Chinese view of life and way of living. As a matter of fact, Mencius took pride in being the orthodox sucessor of confucianism who tells us from his own mouth: "I am alarmed by these things and address myself to the defence of the doctrines of the former sages, and to oppose Yang (楊 a follower of Taoism) and Mo(墨).

So he rejected thoughts of individualist Yang zhu(楊朱) and utilitarian Mozi, which were prevalent at that time, saying they ignored King and Father. He refuted immorality and unreality of Mo zi's universal love and mutual benefit (兼相愛交相利) from the point of his methodical discriminating love and criticized Mohists' utilitarianism from his moral point of view.

Unfortunately for the intellectual world, Confucianism finally won out through suppression of its rival systems, including Mohism. As a formal discipline, Mohism has been left little noticed through all these centuries, but as an habitual way of life it has taken deep root in the soil of the nation and the fibre of the people. The vitality of the philosophy is further evidenced by the fact that Qing dynasty (淸朝) in her present period of unrest is again eagerly turning to her old teacher who taught under rather similar conditions over two millenniums ago.

One think that the doctrine of Mozi's universal love (兼愛) strikingly differ from Confucian doctine of love. In Confucian love, there is a gradation or degree in human relations. But Mo zi's universal love and mutual benefit treated other people's parents, families, and countries as one's own.

Mo zi was active in the great period of change. There were incessant wars and a tendency of luxury and adorment. And so, the situations make people impoverished and bring about a great confusion.

Mo zi insists, therefore, that if this confusion, reaches a peaceful settlement, all men should execute universal love and mutual benefit. That is to say, he makes his standard of the conduct of regarding other person as his own.

He believed that only after doing so could the society of universal love and mutual benefit be constructed and so the cessation of the wars and the benefit of the people could be reached.

Mohists were the commoners who appeared due to the social changes during the Period. Their thoughts are characterized with sense of commoners and collectivity. They've changed Confucius' Benevolence (仁) to suit their characteristics.

Mencius' Benevolence is also based on love of mankind and he advocated justice (義).

As to the idea of loving human beings, the Confucianists' idea is basically the same as the Mohists'.

Confucianists and Mohists are identical in terms that they all started to rectify the then corrupt practices. However, they opposed to each other because there is a big discrepancy between Confucianist's moral stance and Mohist's utilitarian stance.

This aim, scope, and methods of appproach of this paper are explained in chapter Ⅰ. In chaper Ⅱ, his life and the historical background of the thought formation of Mozi are pointed out. Chapter Ⅲ is the main part of this paper. In Paragraph Ⅰ, the position of The will of Heaven (天志) which is regarded as the main concept in the whole structure of Mozi's thought is pointed out. In Paragraph Ⅱ, sought to the essence of Mozi's thought from what compare Anti-Mohism with Universal love and mutual benefit, compare Anti-Confucianism with Humanity and justice. In chapter Ⅳ and the last chapter, thinking about the validity of the thought of Mozi's Universal love and mutual benefit, summing up the essential points or scheme of this paper is induced to the conclusion of this thesis.

When two doctrine is confronted with in theory, their merits and demerits become clear. So both of them cannot reach the perfect love. But at the occasion of practice, if two theory have mutual supplement, the realization of perfect love can be possible.

This Mohist thought, whose similar idea arose as the Utilitarianism in modern England, was born too long ahead of the time and as a result it has been forgotten about. For this reason it has been revived as an object of scholarly interests in modern days.

These two types of Mohism and Confucianism in modern society can contribute to human rights and values which are becoming the essence of a democratic country based on mutual aid. In addition, through individual sincerity, people can realize self-accomplishment and positively participate in society, which can embody the ideals of society and the love for mankind.