주자 성리학에서 두 가지 연원의 성론(性論)

Abstract

In parts of his writings, Zhu Xi introduces the theory of human nature/nature of things derived from the unfolding of the processes of yinyang and the five elements. The nature of already existing things are formed by mutual interactions in the phenomenal world and are always in the process of becoming. Each physical body is thus subject to the workings of the realm of qi, and each individual body comes to have a nature that is reflective of its distinct composition, characteristic and configuration, albeit based on the premise that “human nature and the nature of all things are good”. In other writings, Zhu Xi posits the existence of an a priori human nature/nature of things within a strongly dualistic framework separating the metaphysical and physical realms that has logical precedence over phenomena. This nature which is derived from the innate principles of the Confucian values of benevolence, righteousness, propriety and wisdom(renyilizhi), is also linked to the principle according to which one ought to dutifully carry out one’s station in life(suodangran zhi ze). Based on this a priori nature, the human heart-mind takes on agency and becomes the center of human autonomy and subjectivity. The theory of human nature/nature of things adopted by Zhu Xi and later by Toegye Yi Hwang is the result of the creative fusion of these two theories of nature that have disparate origins.