諸子百家의 運命觀에 관한 硏究 : 天命과 人間意志의 비교를 중심으로

다국어 초록 (Multilingual Abstract)

This study is research report which analyzed characteristics of the fatalism of Chutzu Paichia(諸子百家) in the Warring States Period.(春秋戰國時代) The Chutzu Paichia presented their own methods of conduct in life according to their values as men of thought or philosophers to overcome difficulties in the turbulent world of the time. Those methods of conduct in life appeared in various shape according to the individual position of the Chutzu Paichia who understand human fate. It is because the method of conduct in life has close relationship with understanding on the nature of human fate. It is natural that the value on life is different according to the difference of recognition on the death and life, and that the form of the conducting method in life could be changed according to that value.
The understanding on the human fate begins from looking for the object who decide human fate. Anyone who is rational person can not but to believe there is something we can't control. So people recognize that their fate could be also controled by will of an absolute being besides their own will, and for this, the positions of the Chutzu Paichia are not much different from it. The only thing is that, as generalized recognition in ancient society, about if the true body of that absolute being is surely the 'heaven', it became a main topic for dispute among the Chutzu Paichia.
Among the Chutzu Paichia, the Confucius(孔子) and Mencius(孟子), who were main stream of the confucianism(儒家) infused the moral idea to the 'heaven' and called its absolute will a 'providence(天命)'. Mozi(墨子) who represents Moism(墨家) recognized the heaven a god(heavenly emperor 天帝) and called his absolute will a 'heavenly will(天志)'. The heaven was personalized and recognized to them as a being which handles the human fate. So the human will which is corresponding to the heaven's absolute will totally belongs to the heaven. According to their recognition, the only moral human will which obeys to that absolute will has a reward of being protected from unlucky fate. And for Confucius and Mencius, they take the position of fate indeterminism because they premise the quality of the fate could be differ due to how much the human will serve to the providence.
And Lao-tzu(老子) and Zhuangzi(莊子) who are main axis of a Toist(道家) thought the heaven is just a natural thing which was composed by energy(氣) and on the contrary the 'Tao(道)' functions as law which makes the universe works. But Lao-tzu and Zhuangzi excluded personalization from the heaven and 'Tao' also. The mechanical regularity instead of the personality, which makes the universe circulates, was infused to 'Tao'.
And Hsun-tzu(荀子) who is a another sect of the Confucianism or Han Fei-tzu(韓非子) who is student of Hsun-tzu and representative of Legalism accepted ideology of Lao-tzu and denied personalization of the heaven. So to Lao-tzu, Zhuangzi, Hsun-tzu and Han Fei-tzu, the heaven is not the one who handles human fate because the heaven(sky) is just one of the natural thing.
But Taoist is at deterministic position because they take ideology of determination that the all things including the human fate changes according to certain law of 'Tao'. So they deny usefulness of the human will on the human fate and insists ineffectiveness of the human will. The human will was allowed to them only as an attempt to get off from the desire by realizing fundamental reason of 'Tao'.
On the contrary, Hsun-tzu and Han Fei-tzu was influenced by Taoist's Universalism, but they partially accepted only the recognition that the heaven is no more than a natural thing. To them who denied the absoluteness of the heaven and even a mechanical law of the universe, it became a scientific belief that the human will must be used to control and use the heaven which is natural thing. Further more they had a recognition that the human fate is something to make by their own will except something uncontrollable. So their fatalism takes the position of indeterminism.
Even though the Chutzu Paichia presents various fatalism, the consisting point of these is on if what the human will aims, then it would be right. Because it was the subject which is directly connected to what is appropriate conducting method in life to overcome turbulent world of the time. Even their diagnosis and prescription on turbulent world are not good enough to handle the difficult situation of the time, their deep reason on the human will has great influence until now. This is also a contrary evidence indicating that the fundamental elements which is working on the human fate are not different at ancient time or at current time. As long as human are interest in the fate, whatever it is East or West, or ancient time or current time, the discussion on the human will cause vitality. And every time it is discussed, I think the fatalism of ancient sages would be given a new illumination to add richness to our lives.

목차 (Table of Contents)

• Ⅰ. 緖論
• 1. 연구목적 1
• 2. 연구 범위와 방법 2
• Ⅱ. 제자백가의 운명관의 형성
• 1. 운명관의 형성 4
• 2. 운명관의 이론
• 1) 定命說과 非命說 12
• 2) 天人感應說과 災異說 15
• 3) 法天說 18
• Ⅲ. 天에 대한 인식
• 1. 人格的인 天 23
• 2. 自然的인 天 25
• 3. 物質的인 天 28
• Ⅳ. 운명론과 人의 의지
• 1. 비결정론의 人 30
• 2. 결정론의 人 72
• Ⅴ. 結論
• 1. 諸子百家별 천인관계의 분석 결과 88
• 2. 종합적 논의와 제언 91
• 參考文獻 94
• ABSTRACT 96