장현광 성리설의 연원에 대한 고찰 − 나흠순 성리설과의 관련을 중심으로 −

Abstract

Jang Hyungang(張顯光, 1554~1570) was one of the very famous Neo-Confucianists of T′oegye School in the Chosun dynasty. Jang, nevertheless, refused to accept Toegye`s theory and had developed his own theory called li-qi-gyeong-wi-seol(理氣經緯說). So the theory was very unique in the history of Korean Neo-Confucianism. He matained that Tao(道), meaning the universal process which all beings including the human must follow, is accomplished by the unity of li(理, principle) and qi(ch`i, 氣, material force). He compared li and qi to warp(經) and woof(緯). According to his explanation, Tao is fulfilled by combining li and qi, as a textile is woven the combination of warps and woofs. He could, for I know, succeed to emphasize the unity of li and qii through this theory. Lots of Scholars in the Chosun dynasty criticized Jang`s theory of li and qi for regarding li and qi as one, and thought that the theory originated from Luo Ch`inshun(羅欽順, 1465~1547), a famous Neo-Confucianist of in Early Ming China. Luo Ch`inshun maintained li-qi metaphysical monism that li and qi is united entity. In this respect, it seems that Jang`s theory is similar to Luo`s. However, I think that there are very important differences between the two. It is true that the main characteristics of Jang's theory is the unified relations between li and qi in this world. In the system of his philosophy, nevertheless, the topological position of li and qi are different in grade each other. Jang insisted that li is a supreme being to be materialized and realized through the movement of qi`in the process of universal development. Qi is accordingly only a kind of matter which completes li. In this sense, Jang`s theory can be regarded as li metaphysical monism that li is the only substance. It means that Jang Hyeongwang`s theory is a great contrast to Luo Ch`inshun`s li-qi metaphysical monism.