퇴계학파의 율곡 성리설 비판과 전망 - 우담 정시한의 율곡 성리설 비판 -

Abstract

This paper deals with Woodam Jeong, Shi-han's criticism of Yulgok in the continuation of Toegye school's critical position of Yulgok. As a major in Yulgok school, I examine academic ideas of Woodam Jeong, Shi-han who criticized Yulgok's view from the theory of JuLi in succession to Toegye's view. The paper has significance in discussing Woodam's criticism of Yulgok by being based in not only Toegye school but also Yulgok school. Especially, the paper diagnoses Woodam's criticism of Yulgok's Li․theory of Four-seven from microscopic and recapitulative point of view. That is, Toegye school's criticism of Yulgok was a macroscopic but Woodam's criticosm of Yulgok was a microscopic and recapitulative approach. Woodam was a Neo-Confucian who had been an admirer of Toegye during his whole life. First, I shall sublate the general point of division of Juli and Juki, and then discuss the meanings of Libal and Kibal which were philosophical characteristics of Toegye and Yulgok respectively and the position of Yulgok's criticism of Woodam. The paper proceeds in order as follows. It discuss the criticism and origin of Liki․theory of Four-seven. Woodam's criticism of Yulgok's Songrisol, Yulgok's Likijimo. Yulgok's theory of Four-seven, and the prospect of Woodam's criticism of Yulgok. Woodam succeeded to Toegye's academic tradition and throughly thought of Li as the presiding over Ki. Woodam's academic reflections aimed to succeed Toegye's academic and teaching tradition by interpreting clearly Liki․theory of Four-seven. The most salient feature in his attitude of criticizing Yulgk consisted in putting emphasis on intuition and experience and in supporting and developing Toegye's Songrisol as a Neo-Confucian scholar who regarded the nature as a friend till his latter years.