石谷 李圭晙의 人心道心說 이해

Abstract

This paper is about Human mind(人心) and Moral mind(道心) of Yi Gyujun(李圭畯) in the late Joseon Dynasty. His theory is based on the unity of Li-Chi(理氣) and the unity of Xin(心) and Xing(性). His arguments about Human mind and Moral mind were compared to those of Luo Qinsun(羅欽順) of the Ming Dynasty and Noh Sushin(盧守愼) of the mid-Joseon Period. t stems from the judgment that Yi's Xinxue(心學) is in the extension of Luo Qinsun and Noh Sushin. No literary evidence can be found that Yi himself was influenced by Luo and Noh, but he found considerable similarities while comparing and reviewing the content. Luo and Noh are different from Zhu-zi,(朱子) which both Moral-mind and Human-mind understand as Qing(情)-Yifa(已發). Their features are what they claim to be Moral mind-Xing(性)-Weifa(未發)-Ti(體), Human mind-Qing(情)-Yifa(已發)-Yong(用). It is a negative opinion on the confrontational structure of Tianli(天理)-Moral Mind and Siyu(私慾)-Human Mind, which is spoken in Chengzhuue(程朱學). Yi Gyujun recognized Moral Mind as Tiandao(天道) of Weifa. And it was called Human Mind that appeared through the human body and divided good and evil. Tiandao-Xin(Mind) and Xin(Heart) of the blood are one, not two. But there is something different from Luo or No in the discussion of Yi's Moral-mind and Human-mind. Although Luo and Noh have been explicitly described as 'Moral Mind-Xing-Weifa' and 'Human Mind-Qing-Yifa', it is not easy to find the explicit reference of 'Moral Mind-Xing' and 'Human Mind-Qing' in the case of Yi. The discussion of Yi's Moral-mind and Human-mind leads to the discussion of Zhonghuo(中和). Yi sets Xin on moral grounds rather than Xing. Good and evil understood that it depends on whether Xin controls Wuzang(五藏) and the body or Wuzang and the body leads Xin. According to Yi, Xin becomes the Moral Mind, which is Zhong of Weifa. If Xin controls Wuzang and the body and is suitable for theft, it is called Huo(和) of Human Mind, Yifa. And he describes this as the relationship between Yiben(一本) and Wanshu(萬殊).