남명 조식의 ‘경의敬義’사상과 가톨릭 사회정의와의 비교고찰 = A Comparative Study on Nammyeong Jo-sik’s Idea of Gyeongui and the Catholic teaching on Social Justice

다국어 초록 (Multilingual Abstract)

The author explores how Confucianism, among many Eastern religions, can engage in dialogue and communication with the Catholic Church. Discovering the life of Nammyeong Jo-Sik, centered on 敬 (respect) and 義 (righteousness), the author draws parallels with the social justice of the Catholic Church. The paper extensively compares and analyzes Jo-Sik's efforts to control his mind, judge right from wrong, and demonstrates how Jo-Sik's principles of 敬 and 義 can contribute to realizing justice in today's Catholic Church.

In Chapter 1, the author briefly covers Jo-Sik's life. Jo-Sik, known for his straightforward personality and early passion for studies, showed interest in practical and diverse fields, including non-mainstream studies. Choosing a scholarly life over official examinations in his youth, Jo-Sik built Sanhaejeong the age of 30, dedicating himself to studies. For 15 years, Jo-Sik delved into the ideas of 敬 and 義 at Sanhaejeong Pavilion. Subsequently, Gyebudang and Raeryongjeong Pavilion were constructed, completing the Gyeongui Geology with his disciples. Despite his interest in the nation and its people, Jo-Sik criticized officials prioritizing personal interests over national affairs. He advocated that kings should cultivate respect, righteousness, and character to pave the way for a righteous rule. Despite receiving several offers from the king, Jo-Sik declined and built a mountain retreat, spending the rest of his life teaching his disciples 敬 and 義.

Chapter 2 explores Jo-Sik's ideas of 敬 and 義. Influenced by Zhu-Za and Zheng-Yi, Jo-Sik considered 敬 as unifying the mind and 義 as clearly judging right and wrong with a bright heart to express social justice in life. Jo-Sik, practicing both 敬 and 義, sought to reach a state of Zen meditation, emphasizing benevolence and wisdom towards others. Speaking truthfully to the king based on 義 about the country's situation, Jo-Sik judged people not by social status but by their character and decency. Sharing the wisdom gained through practice with his disciples, Jo-Sik applied 敬 and 義 to both learning and realizing justice in life.

Chapter 3 delves into the social justice of the Catholic Church. Rooted in the essence of God and Jesus, the Catholic Church, starting with Leo XIII's "New Situation" in 1891, views society as an object of interest and participation without separation. Despite changes in focus, the papal decrees on social justice share commonalities in respecting the role of members in social activities, protecting their rights, and emphasizing the role of the state. The common good, deeply connected to social justice, aims for a state where individuals can achieve self-realization through solidarity and assistance. The righteousness of Jesus, protecting the socially weak and comforting sinners and the sick, evangelizes God's love and peace. The Catholic Church's goal is to guide those uncared for, like God's justice, toward personal maturity in God with interest and help from others.

In Chapter 4, Jo-Sik's ideas of 敬 and 義 are compared with social justice in the Catholic Church, suggesting ways for today's Christians to practice justice. Jo-Sik, a practical scholar contributing to the nation's development through virtue cultivated via mental and physical discipline, aligns with the common good's intention to restore the original good and benefit others rather than oneself. Jo-Sik, striving for virtue and personal realization, engaged in social practice, resembling the mission of Christians to dedicate themselves and help those without guaranteed dignity and rights. The Church, dedicated to others and realizing God's kingdom on earth, aligns its heart with God's will through the practice of 敬 that unites hearts. The Catholic Church should judge 義 from wrong according to God's will and practice love for the poor. The exemplary life of Jo-Sik serves as a model for the kind of justice that Christians should embody. The Church believes in the necessity of improving the social structure according to circumstances. Jo-Sik, too, sought to reform political reality by changing the social system, serving as an example of justice for Christians. However, there is a limitation in connecting human minds through social movements to realize social justice. The Catholic Church believes that human-to-human hearts are possible when society members collaborate to establish social peace and achieve harmony. As the saying goes, 'Peace is a work of justice,' peace becomes the fruit of love beyond what justice can offer. Such earthly peace can be restored and strengthened by living harmoniously in the order set by God. Jo-Sik lived to reveal the peace and love of society as a whole through practicing human propriety in relationships. If Jo-Sik combines the benevolent attitude he sought to recover through the practice of 敬, the Catholic Church will greatly help realize God's love and peace.

목차 (Table of Contents)

• Abstract ⅵ
• 들어가는 말 1
• Ⅰ. 남명 조식의 생애 3
• 1.1. 조식의 초학과정-유소년기 3
• 1.2. 조식 생애의 대전환기-청년기 4
• 1.3. 성리학에 몰입-산해정 시기 5
• 1.4. 경의지학 완성-뇌룡정 시기 6
• 1.5. 학문과 사상의 완숙과 사회적 실천-산천재 시기 7
• 1.6. 소결론 8
• Ⅱ. 남명 조식의 ‘경敬’과 ‘의義’ 사상과 실천 8
• 2.1. 남명 조식의 ‘경敬’과 ‘의義’ 사상 8
• 2.1.1. ‘경敬’과 ‘의義’ 사상 개념 9
• 2.1.1.1. ‘경敬’ 9
• 2.1.1.2. ‘의義’ 10
• 2.1.1.3. ‘경敬’과 ‘의義’의 상관성 11
• 2.1.2. 조식의 ‘경敬’과 ‘의義’ 사상 정립 12
• 2.1.3. 「신명사도神明舍圖」 14
• 2.1.3.1. 「신명사도神明舍圖」의 구조 15
• 2.1.3.2. 시살적厮殺的 존양성찰存養省察- 경敬 17
• 2.1.3.3. 방단적方斷的 처사접물處事接物- 의義 19
• 2.1.3.4. 「신명사도神明舍圖」의 실천사상 20
• 2.2. 남명 조식의 지향점 22
• 2.2.1. 출처사상 23
• 2.2.2. 인의예지仁義禮智 회복 24
• 2.2.2.1. 우국애민 정신(仁) 24
• 2.2.2.1.1. 단성소 25
• 2.2.2.1.2. 무진봉사 26
• 2.2.2.1.3. 민암부 26
• 2.2.2.2. 정의 실천(義) 29
• 2.2.2.3. 하학이상달(下學而上達)(禮) 30
• 2.2.2.4. 지혜로움 발휘(智) 30
• 2.3. 소결론 31
• Ⅲ. 가톨릭 사회정의 32
• 3.1. 사회정의에 대한 가톨릭적 근거 33
• 3.1.1. 성경의 정의 33
• 3.1.1.1. 구약성경 33
• 3.1.1.2. 신약성경 34
• 3.1.2. 교회 문헌에 드러난 사회정의 36
• 3.1.2.1. 『새로운 사태(Rerum Novarum)』 37
• 3.1.2.2. 『사십주년(Quadragesimo Anno)』 38
• 3.1.2.3. 『어머니요 스승(Mater et Magistra)』 40
• 3.1.2.4. 『사목헌장(Gaudium et Spes)』 40
• 3.1.2.5. 『민족들의 발전(Populorum Progressio)』 42
• 3.2. 가톨릭 사회정의와 공동선 43
• 3.2.1. 공동선의 개념 43
• 3.2.2. 공동선의 요소 45
• 3.2.3. 공동선과 공권력 45
• 3.2.4. 공동선과 연대성, 보조성, 참여 47
• 3.2.4.1. 연대성의 원리 47
• 3.2.4.2. 보조성의 원리 48
• 3.2.4.3. 참여의 원리 50
• 3.2.5. 종합적인 공동선에 관한 전망 52
• 3.3. 가톨릭 사회정의 참여의 지향점 53
• 3.3.1. 가난과 섬김의 교회 54
• 3.3.1.1. 가난한 이를 위한 우선적 선택 54
• 3.3.1.2. 가난한 이들과의 연대 55
• 3.3.1.3. 가난한 이들을 위한 우선적 선택의 영향 56
• 3.3.2. 인간 존엄성의 실현 58
• 3.3.3. 복음화 60
• 3.4. 소결론 62
• Ⅳ. 남명 조식의 경의敬義사상과 가톨릭 사회정의의 비교 63
• 4.1. 조식의 경의敬義사상과 가톨릭 사회정의의 관계 64
• 4.1.1. 선善의 추구 64
• 4.1.1.1. 경의敬義사상의 선善 64
• 4.1.1.2. 가톨릭 사회정의의 선善 66
• 4.1.1.3. 경의敬義사상의 선善과 가톨릭 사회정의의 선善의 비교 68
• 4.1.2. 인격적 실현 69
• 4.1.2.1. 경의敬義사상의 인격적 실현 69
• 4.1.2.2. 가톨릭 사회정의의 인격적 실현 70
• 4.1.2.3. 경의敬義사상의 인격적 실현과 가톨릭 사회정의의 인격적 실현의 비교 72
• 4.2. 가톨릭 사회정의에 경의敬義사상이 주는 의의 73
• 4.2.1. 하느님 나라의 정의 73
• 4.2.2. 사회구조의 개선 74
• 4.2.3. 사랑과 평화의 실현 76
• 4.3. 소결론 78
• 나오는 말 80
• 참 고 문 헌 82