秋史 金正喜 ‘性靈論’의 陽明心學的 의의

Abstract

In this study, of various aspects of Chu-sa, Kim Joeng-hee in the late Joseon Dynasty, to understand Theory of Etherial Nature(性靈論) which was an achievement of his study and art from the view of Yangmingism Mind Learning and to estimate its practical meaning is focussed. To put it concretely, Interrelationship between Confucian background of Theory of Etherial Nature within Ying & Yang Mind Learning and the key concept of Chu-sa’s Theory of Etherial Nature is focussed. Thus Chu-sa’s esthetics was developed from Mun-yi-jae-do(文以載道) Theory that was a kind of the doctrines of Chu-tzu, and developed to Mun-do-sang-su(文道相須) Theory by changing his recognition that was a kind of oriental cosmology. Also, through Sa-pae-byeon(私蔽辨) part of the collected works of Wan-dang(阮堂), he acknowledged and affirmed human desire and instinct, but this must be dealt according to heavenly rules. This point of view about desire coincides with viewpoint of Wang Yang-ming (王陽明). It may safely be said that these all were steps to express creativity of Chu-sa’s paintings and calligraphic works, Chu-sa’s Theory of Etherial Nature played a key role among the steps. However, Chu-sa took precautions against lustfulness and fiendishness that might be caused as negative effect from the Theory of Etherial Nature. And he stressed harmony and union of etherial nature and nobleness. Chu-sa’s activities to harmonize and unify the two resulted in creative activity derived from Chi-Ryang-Ji(致良知) of Yangmingism Mind Learning, which was a self-learning and self-expressing spirit from disposition of Providence. This is closely related with the speculation system of Yangmingism Mind Learning that emphasizes entity and ego. Chu-sa various and creative academic and artistic achievements are good enough to regard as a model to today’s field of paintings and calligraphic works that is superficial and flippant.