‘認氣爲大本’ 은 오류인가? - 『中庸』의 ‘天下之大本’에 대한 재론 -

Abstract

The first chapter of the Zhong Yong(『中庸』) states: "While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue." Regarding the passage of 'no stirrings’ Equilibrium(未發之中)' and 'the great root in the world(天下之大本)', Chu Hsi(朱熹) interprets them as ‘nature(性)’ or ‘mind(心)’. But according to the general theory of Neo-Confucianism, nature is the same thing as everyone else, and mind is a big difference for each person. Thus, Chu Hsi’s this interpretation could cause a lot of controversy. But judging by the text of Zhong Yong and Chu Hsi’s main article, it would be fair to define a condition in which nature and mind are matched as Equilibrium(中) and the great root(大本). If so, it lacks validity to criticize the thesis of Oeam(巍巖)'s "Li(理) and Ki(氣) are practically identical, and Mind(心) and Nature(性) are consistent together" as an error. Even though Li(理) and Ki(氣) are inherently different from each other, it is only a matter of principle. In the real world, if the mind is unclear, the good nature can not be implemented properly. In this context, I believe that Oeam's thesis is a more refined indicator of the meaning of 'no stirrings’ Equilibrium' and 'the great root in the world.'