목은(牧隱)의 천인무간(天人無間)적 성리학의 특성과 수양에 관한 연구

Abstract

This thesis aims at examining the neo-Confucian(性理學的) characteristics and the ways to self-discipline Mokeun's(牧隱) Cheoninmugan(天人無間). In the process of accepting Chinese neo-Confucianism at the end of Goryeo, Mokeun transformed its key, Cheoninhabil(天人合一), into ‘Cheoninmugan(天人無間)’, and therefore developed Korean neo-Confucianism in a new way. ‘Cheoninmugan’ means that there is no gap(間隙) between the heaven and humans. Therefore, when the heaven and humans respond to each other(感應) without estrangement, morality(彝倫) is given, religion and politics(政敎) become better, the sun and the moon go in order in the orbit, wind and rain come in time, and good omens(祥瑞) appear. On the other hand, when morality collapses and religion and politics become deteriorated, the sun and the moon show ill omens(凶兆), misfortunes happen, for example, wind and rain bring about disasters. The way of heaven rules human affairs following constancy, and if human affairs are governed well, the way of heaven follows it. It shows that in case human activities lose constancy, the way of heaven also will not be able to maintain constancy because of it. This viewpoint can be said to be the strongest moral viewpoint of heaven(天觀) that holds humans responsible for all impure things including natural phenomena. In this thesis, the structure and content of Mokeun's neo-Confucianism of Cheoninmugan were investigated. First, the characteristic of focusing on ‘Cheonjeukli(天則理)’ and human affairs(人事), second, the feature that the aspect of response(感應樣態) and good or ill luck(吉凶) change because of the work of Gi(氣), and the characteristic of having the idea of everything as one were examined. In addition, it was studied that, as the ways to practice self-discipline, Mokeun suggested neutralization(中和) through self-discipline, Jagangbulsik(自强不息), and Gyegusindok(戒懼愼獨). Lastly, the influences of Mokeun's ideology of Cheoninmugan on Korean neo-Confucianism were investigated.