율곡의 도심과 예에 관한 고찰

Abstract

“Study lacking haeng(行) is not genuine in its essence.” This is a phrase that is at the core of Yulgok’s entire life, as well as at the starting point of this article. Through the concept of ‘Doshim (道心)· Ye (禮),’ Yulgok made lifelong efforts to reconcile his study and life. ‘Doshim (道心)· Ye (禮)’ means the attitude through which one tries to permeate the desire to become a wise person (聖人) into one’s time and space. The way that this desire must pursue is ‘Ye(禮),’ while the study to realize the deserving of which in everyday life is ‘Gungri (窮理).’ Furthermore, ‘Geogyeong (居敬)’ signifies the attitude of expressing such desire through ‘Ye (禮).’ Lastly, ‘Seong (誠)’ means to never lose one’s original aspiration under any circumstances. The primary purpose of this thesis is to travel through the world of Yulgok’s study by using ‘Yeokhaeng (力行)‘ as a guide. The secondary - and perhaps the most important - purpose of this article is to address the answers to the questions that the researcher seeks to ask Yulgok. The questions that the researcher keeps in mind are: a) ‘Why should one study?‘, b) ‘What should one study, and what good does it do?, and c) ‘How one should study, and live?‘ This article will try to find the specific answers to the above questions through how Yulgok himself led his own life. The path and direction for us humans to advance are eventually to realize the meaning of the universe within ourselves. However, we who live in reality are subject to countless external temptations due to our various needs. Giving in to such temptations and allow our greed to lose ‘Zhongyong (中庸),’ taints ‘Gi (氣).’ For Yulgok, ‘Doshim (道心, Tao’s mind)’ and ‘Inshim (人心, Men’s mind)’ are originally the same in their essence. In such circumstances, however, ‘Doshim (道心)’ shifts to become ‘Inshim (人心)’ while the rules of nature are obscured by human greed, isolating the universe and humans. Yulgok stressed that one should act in accordance with ‘Ye (禮)’ by training ‘Gi (氣)’ in such ways as correcting temperament and fixing old bad habits. He argued that pure ‘Yi (理)’ and ‘Gi (氣)’ are not only found in human beings, but rather, in the whole universe and all its things.