退溪와 水雲의 心學 考察

Abstract

The purpose of this study is to find a basis to consider Studying the minds of Toegye and Suwoon as one of the development processes of The development of Korean Confucianism. There are three main approaches to the development of Korean studies. First, on the ontological point of view, Toegye and Suwun regard the reality as being different from Buddhism and aspire to the ideal world in reality. Buddhism and Christianity say the afterlife, but Toegye and Suwon do not tell the future. Toegye's li(理) and suyun's Jigi(至氣) differ in terms of concept but they have a common point in this respect. Second, from a practical point of view. The methods and goals of individuals are common in that they are moral human beings Third, in the academic tradition, it can be seen as a modern development of Toegyeokhak(退溪學). Suwun's father is the progenitor of Yeonnam Toegyehak, and Suwun also studied by the teacher of Toegyeok tradition. In particular, Suwoon uses T'oegye and Confucian concepts in the process of developing his philosophical thought. In other words, the idea of ​​Suwun in the study can be thought as the modern development of Toei studies. Considering the first of the three, Toegye's Li(理 )is inseparable from Ki(氣). In other words, to be able to live human moral life, Ki is in an inseparable relation with Li. This means that Li can not occupy different time and space apart from material and reality. Like Toegye's theory, Suwoon's JiKi also exists as a law(理法) and order(秩序) in the moral life of reality. In Suwoon, Jigi(至气) is a personality God, Heavenly Lord(天主), and at the same time, it is a being in all things and man. Jigi is also an institution that penetrates the universe and life. Jigi(至气) has never been separated for a moment in the process of change of nature and human birth, growth and extinction. Jigi(至气) has dynamic characteristics. And Jigi gives individuals experience and wisdom. There is reverence(敬) as a method of carrying out the study of Toegye and Suwun. In T'oegye, it is a GeGyungGungLi(居敬窮理), and in Suwoon, it is a Sichon ju(侍天主). Indulgence(居敬) means the principallessness(主一無適). This is to concentrate on the mind, to abandon bad thoughts and to correct oneself, Gung Ri(窮理) is a GyukMulChiJi(格物致知). There is a way of practicing mentalism as a way of practice, a bakhak(博學)⋅simmun(審問)⋅sinsa(愼思)⋅myungbyun(明辯)⋅dokhaeng(篤行). These two are the performances that must be done together like the two wheels of the wagon to realize In(仁). If Toegye has an GeoGyongGungLi(居敬窮理) as a method of conduct, there is a Sichonju(侍天主) spirit in Suwun. The examination of Jigi(至气) is the first gateway to the practice of Suwoon. The code is received through the examination of Jigi(至气), and at the same time, it realizes that there is a spirit within each person. In order to receive the spirit, you must sit still and repeat the spell. The second gate of the training method of Sichonju is to find a heart that respects and reverence Hanwool of the Heavenly Father(天主). At the same time, this spirit is expanded to wake up the spirit of returning to one. The heart of respect and reverence is inner work. The spirit that harmonizes with all develops into etiquette and moral spirit that form social relations. The experience of extreme aura(至氣體驗) is compared to indulgence(居敬), and experience of inner spirituality(內有神靈) is comparable to extreme reason(窮理). The third is about the academic genealogy. Suwoon is a person who has learned from his father who inherited the genealogy of the Toegye school and his mentor. In Suwon 's thought, there is a positive about the Confucian real world. At the same time, his ideas embody the Confucian method of execution and the logic of co-unification. There is also an extrinsic relation with equality. In this regard, I think that the study of Toegye and Suwun has a meaningful significance in that it is a modern development of Korean Confucianism.