18세기 중반 기호 낙론계 심론 - 심기에 대한 논의를 중심으로 -

Abstract

This paper set out to examine diversity in the theory of the mind of the Nak School in the middle 18th century with a focus on Doam Yi Jae, Baksu Yang Eungsu and Miho Kim Wonhaeng. The main point of the theory of the Nak School was highlighted with relative clarity in the middle 18th century. All of Yi Jae, Yang Eungsu, and Kim Wonhaeng discussed in the study maintained that the state of the mind-substance before aroused feelings, which reflects the position of the Nak School, should be good and that the sages and ordinary people should have the same mind, but they presented diverse discussions about their positions about the mind, especially its interpretations based on Li and Ki. First, Yi Jae refused to elucidate the mind only with Ki itself and tried to highlight the good of morality more clearly always through the unity of Ki and Li. His pupils, on the other hand, Kim Wonhaeng and Yang Eungsu developed their discussions in a direction of offering more detailed explanations about Ki that made up the mind. Kim, in particular, understood Ki that made up the Mind differently from temperament whose premise was the general mix of clear and muddy, developing his discussions in a direction of securing the moral domain of the mind itself. Unlike him, Yang Eungsu set a premise that there were two types of Ki, which made up the mind, including mind-vital force and blood-vital force and explained that the sages and ordinary people had the same mind in the aspect of the former and different minds in the aspect of the latter. As a result, his theory of the mind was criticized for sharing the same logic with the Ho School, which argued that there should be both good and evil in the mind, by his alumni. These findings demonstrate that Yi, Kim, and Yang all proposed Seong Li theories reflecting the position of the Nak School's theory but had differences from one another in the interpretation of the mind based on Li and Ki.