孔子의 思想에 나타난 理想的 人間像의 問題 : 東洋的인 理想的 人間像의 模索을 위한 孔子思想의 人間學的 硏究 = Ideals of Man as Revealed inthe Thoughts of Confucius

다국어 초록 (Multilingual Abstract)

Confucius esteemed Yen Hui, one of his beloved disciples, very highly more than he did himself. In his high estimation of Yen Hui(顔回), we come to understand what his ideal type of man is.
It can be said that Yen Hui is, in a certain sense, another part of himself. Therefore, we can say that we are able to understand Confucius through Yen Hui.
Confucius pointed out that there are two kinds of learning-one is that of Man of Virtue which puts emphasis on Truth, and the other is that of Petty Man, which is accented on Wealth. In this classification Confucius singled out Yen Hui as one of the representative scholars in the learning of Man of Virtue.
In Yen Hui who endeavoured to realize the ideals of Confucius, without seeking any glorious and wealthy life of reality, only for the quest of Truth, Confucius saw the ideal type of Man.
Looking into his highest compliments ever made on Yen Hui such as "He was found of learning, He never turned to anger; He never made the same mistake twice." (好學 不遷怒 不貳過), we come to see the true image of Man of Virtue characterized by Confucius' own ideal type of Man.
To Confucius, Man of Virtue means no other than a Whole Man. That is, it means not the man who endeavours hard only in his major field, but the one who is wholy harmonized.
This can be shown in his following words "A Man of Virtue is not made to a function."(君子不器 爲政篇)
At the same time it is unfortunate for the Orientals that this unfortunate phenomena derived from the ancient thoughts of ignoring the manual work as well as the handskill which is regarded as one of the important reasons for the underdeveloped status of the Orientals.
After all, the ideal man should come from the whole harmonization between the man of brain, Homo-sapiens, and the man of hand, Homo-faber. Nevertheless, in the Oriental Homo-faber was totally despised and disregarded. In the Occidental world there came to be a tendency of respecting Homo-faber as a resistance to Greek's traditional tendency in favour of the past Homo-sapiens, but in the Oriental we did not have such a movement. But it was no Confucius's failure.
Here we can say that this is a result which stemmed from the facr that the above tendency is contradictory to his own life principle such as "Let your will be directed to system. Place your dependence on Excellence. Let your reliance be upon Man-hoodat-its-best. (仁). Pass your time in the gentlemanly pursuits." (志道, 據德, 依仁, 游藝 (述而篇).)
It can be sad that it is a serious mistake committed by Confucius' followers who misinterpreted his true meaning of principle, because Confucius have been an Orienrally ideal man in view of Tzu Kung's (子貢) comments of him such as "There is no question but that Sky gave him free vein to become a sage, but he does know many trades." (固天縱之將聖 又多能也. (子罕篇). Confucius refers to himself as follows: "As a youth I was poor, hence I learned to do many things. But does Great Man have many trades? No!" (吾少也賤 故多能鄙事 君子多平哉 不多也 子罕篇).

목차 (Table of Contents)

• 1. 머릿말
• 2. 孔子의 눈에 비친 理想的 君子像으로서의 顔淵
• 3. 門弟들의 눈에 비친 理相的 君子像으로서의 孔子
• 4. 孔子와 理想的 人間像으로서의 聖人
• 5. 人間 孔子의 眞面目