노사학파의 명덕(明德) 개념 - 기정진과 최숙민의 비교를 중심으로

Abstract

In the 19th century, Neo-Confucianism of Joseon diverged into various schools, and one of them was the Nosa School, which pivoted around the ideas of Nosa Ki Jung-jin (1798-1879). This paper examines the concept of mingde of Ki Jung-jin and his previous disciple, Gyenam Choi Sook-min (1837-1905). By defining mindge as the true mind, Ki Jung-jin made it clear that mingde is not a total concept encompassing xin, xing and qing, but a capacity of the mind. However, Ki Jung-jin was wary of defining mindge as li or qi. This is because the true mind cannot exist outside the ground of the qi, so it cannot be simply called as qi or li. However, Choi Sook-min took a different position from his teacher by considering Ki Jung-jin's true mind as li even though he inherited the view of mindge as his true mind. Choi Sook-min regarded mindge as a "true body without lies" and explained it in a state where qi is not mixed at all. In addition, Choi Sook-min completed his theory of “xin is li.” through the analysis of the concept of ‘ling(靈).’ This is because xuling (虛靈) is the concept that the qi-centered theorists paid attention to. Choi Sook-min divided the ling into two parts, di[底, thing] and chu[處, place], and associated a spiritual thing with li and a spiritual place with qi. Choi Sook-min believed that ling is li in terms of thing but qi in terms of place and furthermore, di is the owner and chu is the salve. However, Ki Jung-jin opposed discussing 'ling' in connection with li. This is because if we say “ling is li.”, it is almost same as if we say “qi is li.” In conclusion, Choi Sook-min was influenced by his teacher Ki Jung-jin in the process of establishing his position on mind and mingde, but it is evaluated that he further strengthened the li-centered ideas of his teacher. In other words, unlike his teacher, Choi Sook-min chose the line of "xin is li" because he wanted to prove li’s presidency of qi through xin.