朱熹 格物致知論의 사상사적 意義

Abstract

Zhu-xi, from his young age, was devoted himself in the Seon(禪, Zen Buddhism) that dominated the intellectual world in those days, and asked the highest Seon masters(禪師) the dogma of Seon. On one hand, he also apprehended the truth of Neo-confucianism through visits some excellent scholars of Neo-confucianism. To recover the cultural vitality of Nam-song(南宋) dynasty and to overcome the historic ordeal, he thought that must established the Do-hak(道學, Dao-xue) by means of regaining the Neo-confucian self-identity. Zhu-xi found a logical, methodological weapons that protect Neo-confucianism oppose Seon-buddhism. That is Kyeokmool- chizi(格物致知). It begins by find the principle of all things in practical life, in the life-world, and concrete things. It demands severe historical consciousness and to face up to reality. On the contrary, Seon-buddhism asserts that immediately coincide with the truth. After modern learning was transmitted in to the oriental world, Kyeokmool- chizi was considered as a contact point of the oriental traditional learning and the western natural science at one time. Also, it was regarded as Neo-confucian epistemology because it shows a process of Neo-confucian episteme. Meanwhile, also there are some arguments that we must regard the Kyeokmoo-chizi as Kongbu theory because of the basic idea of Juza-hak(朱子學, Zhuzi-xue) intends to realize the truth and to achieve the accomplishment of his personaliy. Epistemology and Kongbu theory, both of them have their logical basis. Provided that we must seek what is Zhu-xi’s contemporary task and his self-consciousness to his own learning structure. In his days, the intellectuals wanted to the truth in transcendental world, and in mysterious space by discipline of Seon-buddhism, but Zhu-xi intended to assure the objectivity of truth in real world through break of an intellectual illusion of his days.