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퇴계의 철학사상연구 : 궁리(窮理)와 거경(居敬)을 중심으로
류정동 퇴계학연구원 1976 退溪學報 Vol.9 No.1
Lee T'oe-Gye makes much of 'Ri'(理)and emphasizes living the life of 'Kyong'(敬). The purpose of this paper is to explore those arguments of his. for understanding his 'Ri-origination-theory(理發說) is the key to the understanding of his philosophy and his doctrine of 'Ri-Do' (理到), If we admit that the subject involving both 'Ri and Ki' (理氣) within itself is 'Taeguk' (太極), this will be the 'Myo' (妙) of 'Ri and Ki'. In terms of the 'Myo', either 'Ri-origination-theory' or 'Ki-origination-theory' (氣發說) will do. Ki Go-Bong criticizes Lee's 'Ri-origination-theory', but he is missing the mark, seeing that Lee is cautious lest the 'Ri-origination-theory' should render the abso a lute or pure 'Ri' (純理)impure. Lee's insistence upon the 'Ri-origination' (理發) is of subjective and ethical feature, while Ki Go-Bong's insistence upon the 'Ki-origination (氣發) is epistemological and rational. Either of them has approvable aspects respectively. But the absolute Good (純善) in the 'Ri-origination-theory' does not exclude the particular and ethical good, likewise the particular and ethical good in the 'Ki-origination-theory' is not unrelated with the absolute Good of the 'Heavenly Ri' (天理). Granting that the absolute Good of the pure Ri (純理) is related with the particular and ethical good, however, Lee argues that they should be distinguished. Being assiduous to reach an ideal state of 'Gyuk-Mul' (格物) he could obtain wisdom. He advises us not to be afraid of failing to reach to the state of 'Ri-Do', but first of all to understand $quot;Mul' (物) which might be accompanied with a´ state of 'Ri-Do'. According to Lee, one and the same human being has subjective functions in terms of matter and mind, which is easy for us to understand. However, it is uncertain whether he means by 'Ri' that in Mind or that in Matter, when he says $quot;'Myo' (妙) of those functions are due to the presence of 'Ri'$quot;. He argues that we must not determine 'Ri' to be physical, or mental, and asserts that 'Ri' and 'Ki' are combined to produce Mind, and further, that 'Ri' has its operational function. He persuade us to cultivate our inborn nature and to live the life of 'Kyong', and he is explaining us the mental state of 'Gyuk-chi' (格致) and 'Ri-Do.' The writer of this paper believes that his doctrine of 'Ri-Do' forms the core of his philosophical thought.