蘆沙 奇正鎭 學派의 心說에 대한 考察

Abstract

This paper is to examine the explanation on Sim(the heart-mind) of the Nosa School, which leaped into one of the prominent Neo-Confucian schools since the mid-19th century of Korea, by focusing on Ki, Jung-jin(1798~1879) and his major disciples. Unlike Hanju Yi, Chin-sang, Hwaso Yi, Hang-no and Kanjae Chon, U, Nosa’s disciples including Ki, Jung-jin did not provide any specific stance on the heart-mind in the debate on it, which was one of the most significant controversies since the late-19th century of Korea. However, they tried to take the li-based perspective to fortify the superintendence of li. Based on this metaphysical view of the li, they wanted to systemize realizing the moral nature of human beings through connection of the heart-mind to the li. Through such an idea of the heart-mind, furthermore, they were eager to provide theoretical foundation of practice and cultivation in the real world. The Nosa School’s explanation on the heart-mind is based upon the combination of li with ki. This is not a simple link between li and ki, but a li-based stance implying that li is the center while ki is the ground. This stance is to fortify the superintendence of li as the necessity without any exclusion of ki operating practically in the world. This is a theoretical position to emphasize the thorough going superintendence of li over ki. With emphasis on the superintendence of li, thus, Ki Jung-jin tried to shape the understanding of the heart-mind into a more distinctive idea of It without any exclusion of ki operating practically in the world. Paying attention to the heart-mind as the quintessence of ki, his disciples developed the theories of the heart-mind by attributing li and ki to its real substance(sil-ch’e) and its normative substance(tang-ch’e) respectively. Their explanation on the heart-mind is distinguished from the Kiho School, succeeding to the theoretical tradition, which insists the heart-mind is ki. At the same time, their position can be considered as having a difference from the Hanju School, holding that the heart-mind is li. Generally speaking, the reason they paid attention to the original heart-mind (or illuminative virtue (myong-duk)) is because their theoretical position is deeply related to the discussions of either the Hanju School or the Hwaso School.