『맹자』의 의전(義戰)과 무의전(無義戰) 연구 = A Study on yìzhàn (義戰) and wúyìzhànin (無義戰) in The Works of Mencius

다국어 초록 (Multilingual Abstract)

This paper is to explore how it can be applied to the resolution of conflicts and disputes of each country in the present era by examining the meaning of the righteous war and the unjust war in the works of Mencius. If each country pursues its own interests and conflicts with each other, it is a good idea to find a compromise with consideration and respect and avoid conflict. Was Russia's war against Ukraine last February a righteous war? Mencius explained the righteous war and the unjust war, referring to the saying, There was no righteous war in Spring and Autumn It would be meaningful to think about solutions to disputes between countries in international relations while reviewing the article.
According to Mencius, the righteous war is a war in which a heavenly official becomes a leader of conquest according to the order of the emperor, and stabilizes the people by removing a violent monarch who is only a man whose people have completely left. Mencius introduces the conquest of King Tāng (湯) and King Wŭ (武) as righteous wars. The mind of the subject of the political punishment must be based on the righteousness of the people, and must not have the self-interest to own the world. In addition, We must establish a virtuous successor to the people who have been abused by the tyrannical monarch. If these conditions are not established, the righteous war in The Works of the Mencius has a limitation becoming rebellion or invasion.
Even if it is a the righteous war, it can be classified into King Tāng(湯)‘s righteous war with the true virtue and King Wŭ(武)’s righteous war without the true virtue according to the degree of completion from the beginning to the end of the conquest. King Tāng (湯) was ashamed of the virtue of removing the emperor without leading him to virtue, but King Wŭ (武) was not. King Wŭ (武) himself cut off the head of King Zhoù (紂), who had already jumped into the fire and committed suicide. It can be said that there was a lack of compassion as a leader of the conquest. There are no more detailed records in Book of History, but other records show King Wŭ (武)'s inaccurate post-war processing of King Zhoù (紂). Shortly after the conquest, there was a great rebellion by the refugees of the Yīn (殷) Dynasty, and these facts are also suspected of the legitimacy of King Wŭ (武)'s conquest of the King Zhoù (紂).
The representative the unjust war, which can be seen in The Works of Mencius, is the conquest of the Yàn (燕) Dynasty of the Qí (齊) Dynasty. Qí (齊) Dynasty conquered the chaotic Yàn (燕) Dynasty, but Mencius stipulates that it was not a righteous war. This is because he did not receive orders from the emperor, did not join the army of the emperor, and he did not establish a new monarch to make the people of the Yàn (燕) Dynasty comfortable.
That's a better war than this is a war that can't be called an unjust war and can't be called the righteous war. Zhūxī (朱熹) called it the Shàolíng (召陵) Army, which avoided a dispute through the mediation of Guǎnzhòng (管仲) and Qūwán (屈完). It is rare to see righteous war like King Tāng (湯) and King Wŭ (武) in international relations today, but it will be possible for countries to reflect on the righteous war TāngWŭ (湯武) achieved before the bloody conflict. Furthermore, the precise diplomatic talks and peaceful resolution shown by the army of the Shàolíng (召陵) are still worth pursuing today.