neo confucianism=성리학; synthetic thinking=通看; Confused co-existence between Li and Qi=渾淪看; Seeing things through dividing Li and Qi=分開看; LiQiSeonhu=Sequence of Li and Qi=理氣先後; Li-Qi Dongjeong=Conditions of Li-Qi=理氣動靜
摘要
YoulGok Lee Ri(1536～1584) was a political leader and a scholar who succeeded Noe Confucianism School. However, he did not remain in school limitations, but he recognized the problems with neo-Confucianism at that time. He emphasized the recognition method of synthetic thinking (通看) and attempted to overcome the problems with Toegye School’s extreme of Dualism of Li and Qi (理氣二元) and Yulgok School’s chaotic aspects of Li (理) and Qi (氣). In terms of realistic phenomenon regarding the order of Li and Qi, there could no sequence between them, but he understood that there could be the sequence of Li-Qi and vise versa in logical recognition. Li’s conditions (動靜) had control over Qi’s real movements against Li-Qi’s conditions (理氣 動靜) and Qi’s conditions (氣 動靜) conducted a realistic movement by the supervision of Li (理); in doing so, he defined the concept of occurrence of Li and Qi. In terms of Sadan and Chiljeong (Theory of the Four Beginnings and the Seven Emotions: 四端七情), the form of originating people’s emotions was ‘Seongbalwijeong (性發爲情)’ and Chiljeong (Seven Emotions) was a generic term for all emotions in this chaotic aspect and Sadan (Four Beginnings) was simply a virtue-orientedness (善一邊) included in Chiljeong. In addition, if one takes a look at the structure of emotions’ origination, Sadan is an ethical emotion, in which Li (理) starts and Qi (氣) follows and Chiljeong (七情) is a generic emotion, in which Qi occurs first Li follows. In such a perspective of Seeing things through dividing Li and Qi, even if Sadan goes to evil and Chiljeong is corresponding to medium (節度) so that it becomes virtue (善), their clue is fundamentally and originally varied. Daesan had liberal recognition and comprehensive logic in theory of neo-Confucianism. He understood that the reason for different individuals or schools claiming opposite theories of neo-Confucianism and not reaching an agreement was derived from the deviationism of perspective, and he attempted to find out recognition methods by looking at several perspectives so as to solve the said problem. Such diversity and open-mindedness were derived from his fair attitude towards knowledge by pursuing truth. It has been understood that it would be a valuable result obtained by reflecting foreign stimulus and scholarly climate in the given period in the 18th- century history and by overcoming them and attempting to suggest new vision.
