退溪≪传习录论辩≫分析 (퇴계의 ≪전습록논변(傳習錄論辯)≫ 분석)
An Interpretation of Yi Toegye’s On Chuanxilu
0
조회
0
다운로드
0
인용
0
참고문헌
키워드
초록
退溪的学问系统可以方便称为“学圣”, 阳明的学问系统可以方便称为“知圣”。退溪“学圣”系统的目的在于学圣, 工夫在于持敬, 对象在于≪圣学十图≫, 特色在于尊德、好学。阳明“知圣”系统的目的在于知圣, 工夫在于体悟, 对象在于圣心, 特色在于体道、用道。退溪学和阳明学的差异, 籍此可见。两种系统的差异是难以改变的。如果以“学圣”系统去理解阳明, 自然会对阳明学产生隔阂。学圣系统中的“心”和知圣系统中的“心”是不同的, 一为有限心, 一为无限心。如果不区分, 必会导致种种误解。此外, 我们可以基于阳明“知圣”系统, 对退溪的其他论辩作出回应。
Abstract
Yi Toegye’ academic system can be conveniently and strictly called “learning-sage”, while Wang Yangming’s system can be called “knowing-sage”. According to Aristotle’s Theory on “Four causes”, we can conclude that the material cause of Yi Toegye’s learning-sage is “Ten Diagrams of Sage-learning”, the formal cause is adherence to the moral law and the will to knowledge, the efficient cause is holding in awe and veneration, the final cause is learning-sage. We can also conclude that the material cause of Wang Yangming’s knowing-sage is the mind of sage, the formal cause is the intellectual intuition, the efficient cause is philosophical insights, the final cause is knowing-sage. Thus, we can distinguish the differences of two systems. Eliminating the difference between two systems remains a mere theoretical possibility. If we try to understanding Yangming’s studies within learning-sage, misunderstanding is inevitable. Within the learning-sage, the mind is mainly finite, while the other is infinite. Finally, we can respond to other questions of Yi Toegye’s On Chuanxilu.
참고문헌 (12)
- 黎靖德, "朱子语类" (1986), 中华书局
- 张立文, "退溪书节要" (1989), 中国人民大学出版社
- 吴光, "王阳明全集" (1992), 上海古籍出版社
- 钟哲点校, "陆九渊集" (2008), 中华书局
- 杨简, "杨氏易传", 景印文渊阁四库全书
- 李滉, "退溪学文献全集" (1991), 学民文化社
- 廖平, "廖平选集" (1987), 巴蜀书社
- 李光虎, "东亚视域中的近世儒学文献与思想" (2005), 台大出版中心
- 陈立胜, "宋明儒学中的“身体”与“诠释”之维" (2019), 商务印书馆
- 金世贞, "从实心与时代精神看韩国阳明学", 贵阳学院学报, (6) (2018)
- 戴琏璋, "居敬与穷理:退溪工夫论的省察", 鹅湖月刊, (11) (1984)
- 林月惠, "异曲同调——朱子学与朝鲜性理学" (2012), 台大出版中心
