율곡학파의 ‘리발’ 이해에 나타난 방법과 특징 - 이이 직계 계열을 중심으로

Abstract

Yulgok line is direct master and pupil relationship group so they passed down Yiyi's ‘KiBalLiSeungIlDo Theory(氣發理乘一途說)’. There are Kim JangSaeng(金長生), Song SiYul(宋時烈), Kwuan SangHa(權尙夏), Han WonJin(韓元震) in principal schoolars. Kim JangSaeng said the structure of expressing feelings is possible just by awareness ‘Ki(氣)’. When it comes to awareness is stimulus-response, ‘child fell down into a well’ = ‘stimulus’ ; ‘feel pity’ = ‘response’. ‘KiBal(氣發)’is showed by ‘Ki(氣)’ in the phenomenal world. In this context, he asserted ‘Sadan(四端)=In(仁)’ is presented by ‘Ki(氣)’, that Yiyi's ‘KiBalLiSeungIlDo Theory(氣發理乘一途說)’. Song SiYul still contended ‘LiBal(理發)’ is ‘HuhBal(虛發)’, but he focused on whether statement of reality matched the procedures or not. Kwuan SangHa believed ‘SilBal(實發)’ is came from 'Ki(氣)’, ‘SoBal(所發)’ is came from 'Li(理)’, and he disagreed with the forming of 'LiBal(理發)’ as giving Yiyi's theory. Han WonJin interpreted they has no connection with 'LiYuDongJung(理有動靜)’ and 'Li(理)’, and tried to prove about Lee Hwuang's interpretation mistakes. Thus, 'Ki(氣)’ is sympathized because of ‘existing principle of movements and silence’.