주자와 율곡의 성학(聖學) 비교: 철학적 차이와 근대성

Abstract

This paper tries to compare the sage learning of Zhu Xi 朱熹 and Yulgok 栗谷 focusing on such themes as the concept of cognition (jigak 知覺), the Human Mind (insim 人心) and the Moral Mind (dosim 道心) as the contrary contents of cognition, and the implication of the change of temperament (byeonhwa gijil 變化氣質) in cultivation theory. According to Zhu Xi, cognitive function is formed by the combination of gi 氣 (material force) and li 理 (principle), and the contents of cognition are divided into the Human Mind originated from the sense perception of body and the Moral Mind as the self-awareness of the imperative of moral nature. If there is a conflict between the Human Mind (or selfish desire) and the Moral Mind, one should select the latter to control the former. For this reason, gyeong 敬 (concentrating) as the method to cultivate the subjectivity and will is emphasized. The changes of temperament mean that only the biased aspect of the temperament, which can interfere with moral choice, is mitigated. In the case of Yulgok, libal (理發, the manifestation of principle) is denied and the cognition is explained only in terms of gibal (氣發, the manifestation of material force) as an empirical act on external objects. The Human Mind and the Moral Mind are not derived from the two opposing sources of gi (psycho-physical energy) and li (moral nature) but are determined according to whether or not the intentive calculation (意 ui) of mind can head for the social norms in the psychological process of thinking. In the light of the regulations prescribed by the sages, ordinary person should consider whether the content of cognition is in conformity with the regulations. However, the most important effort should be put into the practice to correct the biased temperament and cultivate a good temperament. The effort to change one’s own temperament is a constant practice to raise his temperament to the same level as a sage, just as a technician is constantly training himself to become a master.