退溪 李滉의 四端七情論과 栗谷 李珥의 人心道心論에 담긴 政治哲學的 意味

Abstract

The reason why Toegye(退溪) had not given up his Lifa(理發) to the end was to protect Siduan(四端) which are pure goodness and no evil from Qiqing(七情) that may turn into evil. By acknowledging the Lifa Toegye had opposed to have Li(理) and Qi(氣) mixed together. Even though Toegye admitted Lifa it is significant to note that he had proposed humans’ normative aiming for values. The key point of Yulgok(栗谷)’s Renxindaoxin(人心道心) is that Human Mind can be developed as Daoxin(道心) depending upon effort by humans and their works. Yulgok was interested in Yi(意), which signifies whether humans truly exert their effort to seek values. Specifically, like Toegye, Yulgok recognized that Renyu(人欲) were not the target for elimination. This then has affected those scholars who affirm Renyu. Taking notice of the point that Li and Qi are unable to be separated, Yulgok expounded Qifalichengyitushuo(氣發理乘一途說). Toegye’s political philosophy is inclined toward subjective interiority. He was able to move forward in pursuit of Chunshanmoe(純善無惡) by means of dividing Siduan and Qiqing. By separating Qiqing, which may be tagged as Goodness or as Evil, from Siduan, Toegye had completely excluded the possibility of intrusion of the evils of Qiqing in Siduan, which are pure goodness and no evil. Yulgok’s political philosophy leans toward objective externality. He argued that Renxin(人心) could be developed as Daoxin. This is because he had put emphasis on humans’ social effort or work. That is to say, like Toegye, Yulgok had not regarded Renxin as Renyu that should be eliminated, but he respected an aspect of goodness of Renxin. When the aspects of goodness of Renyu are emphasized, it turns into Daoxin. This constitutes Yulgok’s Jiaoqizhilun(矯氣質論).