우암尤庵 송시열宋時烈의 호연지기론浩然之氣論에 관한 연구 ― 주자朱子 주註를 중심으로

Abstract

The purpose of this paper is to compare and explore the theory on ‘Haoranzhang’ in Mencius by Uam, who deeply worked on and respect Chu Shi’s philosophy, with Chu Shi’s annotations. Haoranzhiqi ‘self-cultivation,’ which Mencius himself suggested is difficult to express in language, was of great interest and was a theme of study for Joseon’s scholars. Uam’s study on ‘Haoranzhang’ in Mencius was the most profound in the period before and after his life and death, and he made efforts to embody the spirit of fidelity based on his core idea Zhi ‘straightforwardness.’Not just accepting Chu Shi’s account in his explanation of Haoranzhang but further extending and deepening it, he made every effort to deliver Mencius’ thoughts. As a result, he succeeded in explicating the true meaning of Haoranzhang with his personal academic views added. As for characteristics of his account for Haoranzhang, Uam characteristically explained Qi while also strongly emphasizing Xin as self-cultivation in practicing fidelity begins from the heart. This is the very part that clearly shows his academic position of Liqizhimiao. As morality is impossible to practice without Qi since it is metaphysical Li, he regarded Li and Qi as having equal values, and took the position of Liqizhimiao inmost phrases in order to express the practical meaning of fidelity. Another characteristic of his theory among others is the part where he explained ‘Zhiyan’ and ‘Yangqi,’ Mencius’ methods of imperturbable mind with ‘Gezhi’ and ‘Chengzheng’ in Daxue. Uam accounted for ‘Zhiyan’ with ‘Gewuzhizhi’because one can judge what is correct or wrong only when he had gone through work on ‘Gewuzhizhi.’ Also, ‘Chengzheng’ means ‘Chengyi’ and ‘Zhengxin.’ ‘Chengyi’ is to sincerely elaborate one’s mind toward the good, while ‘Zhengxin’ to have one’s emotions from the heart always consistent with discipline because one cannot get the correct state when his mind is biased to a certain emotion. As both the two things are possible to realize only through justice, he claimed that ‘Zhiyan’ is part of ‘Gezhi’ and ‘Yangqi’ part of ‘Chengzheng.’We can tell that his work on ‘Haoranzhang’ is not just an academic theme for Uam, but he took the philosophy of ‘Zhi’as his goal of life and practical task.