공자유학의 방법론은 수기이안인(修己以安人)체계에 집약되어 있 다. 그것은 修己以敬· 修己以安人· 修己以安百姓으로 보편성을 강 화시켜 가면서 不踰矩[上達]에 이르는 길이다. 하지만 수기이안인의 체계는 성리학에 이르러 ‘修己治人’으로 전회된다. 유학의 현재화라는 입장에서 볼 때, 수기치인론은 공자의 수기이안 인의 본의를 왜곡시킨 것이며, 수기를 수단으로, 치인을 목적으로 이 해될 수도 있으며, 수기라는 과정을 통하여 치인이라는 결과에 도달 한다는 뜻으로도 읽힐 수 있다. 그러므로 수기치인론은 공자의 본의 대로 수기이안인 론으로 그 개념과 가치를 회복시키는 것이 바람직 해 보인다.

Confucianism is the study for my own self and others. It is for my own self and for others at the same time. So Confucius said, “Old scholars studied just for themselves, but now, they should be also for others.” Confucius extended the goal of learning just from crisis to the realm of others. The methodology of Confucius about crisis and other is concentrated on the system of “practice for others”. Enhancing the universality with ‘practice with respect’, ‘practice for other’s happiness’ and ‘practice for people’s happiness’ (修己以敬·修己以安人·修己以安百姓), it didn’t exceed the duty. But the system of “practice for people’s happiness” was changed into “practice for the ruling of others” by Joo Hee. As for Confucianism and the present of Confucianism, Joo Hee’s “practice for the ruling of others” was out of the original meaning of Confucius’ “practice for people’s happiness”. And by excluding the purpose of practice, it prevented the extension of mutual subjectivity to the system of virtuous circle and the possibility of understanding, and it made Confucianism trapped in the preposterous thinking. The fact that the practice should be conducted before ruling of others means that the practice is the mean and the ruling is the purpose, or that the result of ruling others could be achieved through the process of practicing. Especially in today’s democratic society of multiple intelligences, ‘ruling of others’ is not appropriate concept for the spirit of the times and also it cannot be accepted for the thinking system of Confucius. Confucius uses the words of “happiness for others” instead of “ruling of others”. Thus, it is desirable to recover the meaning and value of theory of ‘practice for the ruling of others’ is changed into the system of ‘practice for other’s happiness’ according to the original meaning of Confucius.

Ⅰ. 서 론
Ⅱ. 본 론
1. 수기치인인가? 以安人인가?
2. 수기의 주체문제
1) 君子의 개념
2) 군자와 소욕하는 현존재
Ⅲ. 결 론

• 이종선(춘천교육대학교 교수) | Lee Jong Sun