李恒의 太極論⋅理氣論과 사상사적 의의

Abstract

In this thesis, I studied about the theory of Il Jae(一齋) Lee hang(李恒. 1499~1576)’s TàiJí(太極) and LǐQì(理氣), and it’s meaning in the history of philosophy. In this whole course of my thesis, I studied about a critical mind and scientific characteristics in the middle of the Chosun Dynasty. Il Jae explained his the theory of TàiJí(太極) and LǐQì(理氣) by an argument with Gobong(高峯) Gi daeseung(奇大升. 1527∼1572) In this argument, Il Jae the TàiJí(太極) saw as Lǐ(理). And the yīnyáng(阴阳) came to be born before or after with the TàiJí all the time together. In conclusion, There is no TàiJí(太極) and yīnyáng(阴阳) from one another makes a thing.[相離則無物]. The theory of Il Jae(一齋)’s LǐQì(理氣) Basically the same with the school of Yulgok(栗谷. 李珥, 1536-1584)‘s theory. Namely, Lǐ and the relationship between the Qì is Bullibujap(不離不雜), Sang-ri(不相離), bulsangjap(不相雜). Lǐ and Qì conceptually different, but with each other same time(同時) and same place(同所) exist. Accordingly, he claimed Lǐ and Qì is wholly one thing In the philosophy of Il Jae. most important message is the spirit of respect for human. Forward, in study about the Neo-Confucianism of the Chosun Dynasty era, I think that the method of the dichotomy between ‘the Qi centered theory(主氣論)’ and ‘the Lǐ centered theory(主理論)’ must be sublated. Because that dichotomy is the philosophy of Japanese colonialism’s specter which is planted by TakahashiToru(高橋亨. 1878~1967).