율곡 이이(栗谷 李珥)의 성선설(性善說) 연구

유연석 ( Yon Seok Yoo ) (사)율곡연구원 2005 율곡학연구 Vol.10 No.-

율곡(栗穀) 이이(李珥)의 권학론(勸學論): 범인(凡人)에서 성인(聖人)으로

유연석 ( Yon Seok Yoo ) (사)율곡연구원 2010 율곡학연구 Vol.21 No.-

Yulgok Yi Yi advocates to men who are just beginning to study Confucianism that they make it their goal to become a sage, which implies that an ordinary person can transform into a sage of perfect characters if the imperfect man eliminates his defects. Moreover, Yi Yi presents a basis for the possibility that an ordinary person can transform himself into a sage by stating that all men are born with human nature which is good. Therefore, becoming a sage through learning means the perfect realization of man`s human nature which is good. Yi Yi defines man`s human nature as li (理), which is the principle that makes the vital phenomena of myriad things grow on the whole. And further, by establishing a single path in which human nature becomes the feelings when it is aroused, he makes it clear that the Seven Feelings of joy, anger, sorrow, fear, love, dislike, and desire are triggered by the Five Essences of benevolence, righteousness, propriety, wisdom, and loyalty when man comes into contact with outside things. The Seven Feelings here are the general response of the mind-and-heart which includes the desire of the self and others to survive, and the Five Essences are the single internal origin that causes the Seven Feelings. The difference in the quality of qi (氣) is given as the root of the Seven Feelings, which arise from originally good human nature, diverging into the good and the bad. In other words, the state of openness and clarity is when pure qi (氣) contains the original human nature in its entirety, from which arises proper Seven Feelings. In contrast, however, the state of vagueness and chaos is when impure qi (氣) conceals the original human nature, from which arises improper Seven Feelings. Here, the sole standard that determines goodness or badness is the proper or improper response of the Seven Feelings. Therefore, presented as a method through learning establishing one`s will, investigating the principle, examining oneself, and nourishing oneself as presented by Yi Yi is a way of rectifying one`s temperament through learning, which can be attained through a process of eliminating inherent imperfections such as vagueness and chaos in an ordinary man`s mind-and-heart and, instead, obtaining openness and clarity that are normal functions of the mind-and-heart. The first stage, establishing one`s will, sets the goal of learning by eliminating the careless state that makes qi vague. The second stage, investigating the principle, recognizes the situational appropriateness of realizing human nature by eliminating the inability to clearly distinguish right from wrong that makes wisdom unclear. The third stage, examining and nourishing oneself, eliminates evil and superficial thoughts that are problems of chaos and attains stability of the mind-and-heart, thereby strictly adhering to openness and clarity. As mentioned above, learning means more to Yi Yi than mere recommendation in that, through learning, man attains the normal function of the mind-and-heart that realizes his original nature of goodness when an ordinary man eliminates his imperfections which are repeated and are considered to be a type of psychological disorder.

율곡학의 확산과 심화2 ; 우암(尤庵) 송시열(宋時烈)의 율곡(栗谷) 심성론(心性論) 이해

유연석 ( Yon Seok Yoo ) (사)율곡연구원 2011 율곡학연구 Vol.22 No.-

Song Siyeol as a leader of Yulgok School in the 17th century, supported Yulgok`s theory of mind-nature, in confrontation with Toegye School. The theory that ``human mind is the disposition(qi)`` and the theory that ``human nature is the principle(li)``, he explained that has a complementary relationship, the evidence presented to the opinion of previous wise confucian scholars. For the monistic theory of mind-nature, he faithfully succeeded Yulgok`s monistic theory of principle(li) and reinforced Yulgok`s perspective by saying that the root of all things is principle(li). Song Siyeol applied more thoroughly this point of view to the theory of bodily desire and altruistic feeling, by both bodily desire and altruistic feeling has defined as original principle(li). Thus proper bodily desire, which arise straightly from originally good human nature, is called original state of bodily desire, but improper bodily desire, which arise diagonally from originally good human nature, is called devil. It stressed that bodily desire is essentially good. As such, Song Siyeol inherited largely Yulgok`s theory of mind-nature, but presented differrent opinions about the concept of the four beginnings. On the basis of monistic theory of the principle(li) and disposition(qi), the four beginnings is divided into proper response and into improper response, as well as the seven feelings is divided into proper response and into improper response. Therefore the four beginnings and seven feelings are considered to be the same. It is a noteworthy feature in the theoy of the four beginnings and seven feelings that Song Siyeol explained the subsumable relations of feelings. Many kinds of feelings, which arise from originally good human nature, are integrated into the four beginnings and seven feelings. Then, both the four beginnings and seven feelings are integrated into dislike and desire. Then again, both dislike and desire are integrated into compassion. Reconstructing the opposite direction, compassion which arise from benevolence is divided into dislike and desire. Then, dislike and desire are divided into the four beginnings and seven feelings. Then again, the four beginnings and seven feelings are divided into many kinds of feelings. This view is based on the monistic theory of principle(li) that there are no things out of the principle(li).

牛溪 후학의 栗谷 性理學 이해와 비판 -朴世采,趙聖期,林泳을 중심으로-

유연석 ( Yon Seok Yoo ) (사)율곡연구원 2011 율곡학연구 Vol.23 No.-

There are some scholars in the history of Korea Confucianism, which is named as ``Toegye-Yulgok Eclecticism``. The leading figure is Seong Hon(1535-1598), and his successors are Pak Se-chae(1631-1695), Cho Seong-ki(1638-1689), lm Yeong(1649-1696). They had inherited Yi Whang`s academic position than Yi yi`s, these two are incompatible. Yi Whang connects the moral characteristic which is pure surpasses an individual bodily desire to the principle(li) and the bodily desire which keeps a malice dangerous characteristic to the disposition(qi) it connects. The type of like this theory of good human nature is the premise that ``the true human nature is the principle(Xing Ji U)`` based on dualism, On the other hand, Yi yi transformed dualistic theory of human nature into the monistic theory. Thus, he regarded the principle(li) as the common source of moral characteristic as well as of the bodily desire, The type of like this theory of good human nature is the premise that ``the true human nature is the principle(Xing Ji Li)`` based on monism. On the surface, Seong Hon and his successors are expressed the position of ``Toegye-Yulgok Eclecticism``, but fundamentally supports Yi Whang`s dualism that adheres to the distinction between churi(主理) and chugi(主양)Therefore they adhere to their own academic positon in Kiho school. The 17th century, Kiho school and Yeungnam school in the context of the confrontation, they were a critical role in Kiho school.