栗谷哲學의 根本問題와 理氣之妙의 淵源的 考察 = The fundamental problem of Yi-I's philosophy and a derivative study on 'I-Ki-Ji-Myo'(理氣之妙) thought

다국어 초록 (Multilingual Abstract)

Yi-I's 'I-Ki-li-Myo' thouht has been suggested by many confucianists already.
However, it is really accepted by Yi-I and makes up aessential problem in his philosophy. Therefore, the writer thinks that essence of Yi-J's philosophy is 'I-Ki-Ji-Myo' and describes this treatise as a preparation for a genuine study on that problem. First of all, we would summarize a fundamental problem of comprehension of Yi-I's philosophy as follows:
First, Yi-I showed his creativity in succession to neo-confucianism. In particular, we can see his opening character of science in his critical acceptance of heretical sciences unlike Yi-Hwang, and find his sciential independence in his attitude to elder philosophers.
Secondly, Yi-I Comprehends the universe-nature through the subjective awakening of human being. That is, he tries to solve the problems of Tai Geuk-Eum Yang(太極-陰陽) and I-Ki(理·氣) within mind and nature of human being. And besides, a tendency willing to grasp the problems of the universe-nature and the Absolute by focussing on human being is remarkable in Yi-I.
Thirdly, Yi-I attitude to elder philosophers is classified by ethical aspects, and it is found thgough his criticism of Yi-Oˇn-Joˇk and Jo-Kwang-Jo.
And then, let's adjust the origin of 'I-Ki-Ji-Myo' thought which is the fundamental view-point of Yi-I's philosophy.
First, 'I-Ki-Ji-Myo' thought is derived from I-Ching(易經). Because neo-confucianism has a basis on I-Ching, and also I-Ki-Ji-Myo' thought of Yi-I is derived from Tai-Geuk-Eum-Yang theory or Principle-Form-Figure(理-象-數) theory of I-Ching, In addition, 'I-Ki-Ji-Myo' of Yi-I in fact is no more than an other expression of I-Ching's theory.
Secondly, it originates from neo-confucianism. We can see the beginning through 'Jin-Jeoung-Ji-Myo'(眞精之妙) within 'Tai-Geuk-Do-Searl'(太極圖說) of Chou-Lien-Chi(周濂溪) and find the origin in thinking of unitary Do-Ki(道-器) and unitary Seoung-Ki(性-氣) of Cheng-Ming-Tao(程明道).
And besides, Yi-I has set up 'I-Ki-Ji-Myo' thought with succeeding to Chu-Tzu (朱子)'s standpoint to see I-Ki(理-氣) as one thing and at the same time to see it as the different thing.
Thirdly, it is derived from Korea-confucianism Jeoung-Yeo-Chang(鄭汝昌)'s 'I-Ki-Ji-Myo' thought is the most closely related with Yi-I's philosophy. And again, Yi-I respects Jo-Kwang-Jo(趙光祖) as the originetor of Ethics(道學). That is, the beginning of 'I-Ki-Ji-Myo' is contained in Jo-Kwang-Jo's statements. Therefore, with essence of ethics consisting in indivibility of originality and reality, Ethics of Jo-Kwang-Jo is a pioneer of 'I-Ki-Ji-Myo' thought.
In addition, 'I-Ki-Ji-Myo' thought of Yi-I is derived from philosophy of Hwa-Dam(花潭) and Yi-Hwang(李滉). Namely, Yi-I has over come both Hma-Dam's tendency to emphasize Ki(氣) and Yi-Hwang's tendency to emphasize I(理) in the position of higher degree, and has formed his 'I-Ki-Ji-Myo' thought in his excellent harmonization with Hwa-Dam's monism and Yi'Hmang's dualism.

목차 (Table of Contents)

• Ⅰ. 序言
• Ⅱ. 栗谷哲學의 根本問題
• 1. 傳統儒學의 繼承과 學的 態度
• 2. 人間中心的 宇宙自然의 理解와 人間主體的 性格
• 3. 韓國儒學의 展開와 栗谷의 '理氣之妙'
• Ⅲ. 栗谷 '理氣之妙'의 淵源的 考察
• 1. 易理的 淵源
• 2. 宋代 性理學的 淵源
• 3. 韓國 性理學的 淵源
• Ⅳ. 結語