Philosophizing Jigi 至氣 of Donghak 東學 as an Experienced Ultimate Reality
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This paper explores ways of accommodating jigi至氣 (lit. ultimate energy) within Korean philosophical discourse. I will argue that jigi was conceived on the basis of a Koreanized notion of gi氣, which has its origin in the Chinese term qi氣 but bears considerable difference from the Neo-Confucian framework of liqi理氣 metaphysics. The following three points will be examined. First, as a new coinage referring to the ultimate reality of Donghak東學 (lit. Eastern Learning), jigi straightforwardly represented an awareness of Donghak while other terms like sangje, cheonju, and hanallim were used as general nouns for ultimate reality, adopted in different situations according to broader contexts. Second, jigi was not worked out through the medium of a Neo-Confucian worldview: even though Donghak came into being in a Confucian state, Joseon朝鮮 Korea, Donghak’s proposal of seeing gi as ultimate reality should not be reduced to a branch of liqi metaphysics but rather properly be appreciated as a new worldview. Finally, a comparison of gi and qi in contemporary usage in both the Korean and Chinese languages shows that the concept of jigi experienced as mutual resonance is deeply rooted in the Korean language.
Abstract
This paper explores ways of accommodating jigi至氣 (lit. ultimate energy) within Korean philosophical discourse. I will argue that jigi was conceived on the basis of a Koreanized notion of gi氣, which has its origin in the Chinese term qi氣 but bears considerable difference from the Neo-Confucian framework of liqi理氣 metaphysics. The following three points will be examined. First, as a new coinage referring to the ultimate reality of Donghak東學 (lit. Eastern Learning), jigi straightforwardly represented an awareness of Donghak while other terms like sangje, cheonju, and hanallim were used as general nouns for ultimate reality, adopted in different situations according to broader contexts. Second, jigi was not worked out through the medium of a Neo-Confucian worldview: even though Donghak came into being in a Confucian state, Joseon朝鮮 Korea, Donghak’s proposal of seeing gi as ultimate reality should not be reduced to a branch of liqi metaphysics but rather properly be appreciated as a new worldview. Finally, a comparison of gi and qi in contemporary usage in both the Korean and Chinese languages shows that the concept of jigi experienced as mutual resonance is deeply rooted in the Korean language.
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