우산 한유의 심성 이해와 그 의미

Abstract

Han Yu was a person who did not follow the tradition of his family belonging to the Toegye school and the influence of his wife's family belonging to the Nosa school, but became a disciple of Jeon Woo, who inherited the Yulgok school. At the same time, as he interacted with scholars of the Ki Jeong-jin and Lee Jin-sang schools, which were influential groups in Jinju, he understood the true meaning behind their claims and support of new theories, so he did not only follow his teacher's theories. In theory of human and animal-plant Nature, he developed a unique theory of character by accepting some of Ki Jeong-jin's academic work that his teacher had criticized. In the theory of mind, he put the brakes on Sim-jeuk-Li(mind is principle) theory and took the position of Sim-si-Qi(mind is Qi) theory, but he objected to his teacher, who regarded the mind as a lowly being compared to Nnature, and emphasized the existence of a innate mind. The debaters, who had different academic views, had the goal of maintaining a Confucian society and were of the same opinion in that they argued that it was an inevitable world created by a priori principles. By recognizing the commonalities and differences inherent in the philosophical thoughts of the discussants, Hanyu gained resources to reorganize his doctrine. In particular, he had an affirmative view that the inclinations and personalities of individuals who were evaluated as lacking from the perspective of Confucian idealism were also products of innate principles. I think it is a reflection that can be evaluated as a Confucian personal discovery.