朝鮮性理學에서 理氣一元論의 특성과 전개

Abstract

In this study, I avoid the simple dichotomous view of ‘Qi(氣, the vital force)-centered theory(主氣論)’ and ‘Li(理, the principle)-centered theory(主理論)’ in studying Joseon Neo-Confucianism, and I would like to explain why ‘the monism of Li Qi(理氣一元論)’ should be a key theory in the Cosmology, the theory of studying phenomena of nature(Epistemology), and the theory of mind and nature of Neo-Confucianism. In Chapter 2, I looked at the main contents and the Strengths and weaknesses of Luo Qin-shun(羅欽順. 1465~1547) and Yi Hang(李恒, 1499~1576)’s ‘the monism of Li Qi’. Here, Lee hang's ‘the monism of Li Qi’ is similar to Luo Qinshun in that it recognizes Li through Qi, but it was confirmed that it is different from Luo Qinshun in that Li exists as Li's principle and Qi as the principle of Qi. In chapter 3, outlined the core contents of ‘the LiQi theory’ of Yi I(李珥, 1536-1584). In this process, a comparative analysis perspective with Yi I and other theories was excluded. In particular, theories such as Yi I’s ‘theory of the one principle(Li) and its diversity of manifestations(理一分殊)’, ‘the theory of all penetrating Li and defining Qi(理通氣局論)’, and the ‘Wonder of Regulating Qi(理氣之妙)’ that there are many developmental elements that make a mark in the overall process of Neo-Confucianism. In chapter 4, summarizes the overall ‘Li Qi theory’ of Im Seong-ju(任聖周, 1711-1788) from the perspective of ‘the monism of Li Qi’. Here, Im Seong-ju's ‘Li Qi theory’ of ‘Li(Principle) and Qi(vital force) working equally in real(理氣同實)‘ and the concept of Li Qi were analyzed in detail. In particular, the theories ‘Li and Qi exist at the same time and place’, ‘theory of the one principle(Li) and its diversity of manifestations(理一分殊) and the unity of Qi and its diversity of manifestations(氣一分殊)’ is possible at the same time’ argued that they were groundbreaking theories that opened a new chapter in the history of Neo-Confucianism. Therefore, ‘the monism of Li Qi’, which leads to Yi Hang - Yi I - Im Seong-ju, is considered to be the consequential point of dialectical development. Through the above discussion, I have confirmed the need to reinterpret the Li Qi theory of Neo-Confucianism from a new perspective, and I think this effort will be a turning point in correcting the method of Chosun Neo-Confucianism research, which has been progressing from a biased perspective of ‘Qi-centered theory’ and ‘Li-centered theory’, and will be a turning point for new research realistically and objectively.