落日余晖：丁茶山的新人心道心说

Abstract

In his early years, Ding Chashan came into contact with Western learning represented by the real meaning of God, which had a great impact on his later ideological trend, thus forming a compromise academic position between Western learning and Confucianism. On the problem of human mind and moral mind, he did not agree with Huang Zongxi's practice of denying the “sixteen character mind-heart biography” on the pretext of the falsification of chapter of Dayu Mo in the Book of Records, which was based on the historical position, but preferred Marster Zhu's position of attaching great importance to the text. Chashan denies the concept of original nature with Buddhist meaning and agrees with the formulation of the nature of heavenly mandate, which constitutes the turning of theory of nature in his later years. Starting from the Book of Mean, Chashan understands the moral mind as the nature of heavenly mandate, while nature is just a hobby, which is the famous “theory of nature addiction”. In Chashan's view, man is composed of body and soul, in which soul is the spirit, so the traditional Neo-Confucianism proposition “Qi is strong and Principal is weak” is transformed into “body is strong and soul is weak”. Chashan further established the three-tier theory of mind-heart, which gives a new meaning to human mind and moral mind, that is, moral mind is nature and human mind is balance. However, there is an obvious mismatch between the framework of the three-tier theory of mind-heart and the duality of human mind and moral mind. This obvious loophole may indicate that the problem of human mind and moral mind has been like the afterglow of the sunset in Chashan and no longer has its previous focus or independent position in human nature theory. For the two major issues in Korean Confucianism: the relationship between the four beginnings and seven emotions and the problem of human mind and moral mind, Chashan holds the position of isomorphism, which is different from Li Gu and stands with Tui Xi. Characteristics of the Chashan's thought of the human mind and moral mind are intrinsically related to his theory of the new benevolence. Its basic view is that the moral mind is the big and the human mind is the small body, and “self-restraint and return to rites” is that the moral mind overcomes the human mind or the former is the ruler and the latter obeys orders. This “two” emphasizing two mind-hearts, two bodies and two self just corresponds to the “two” of “benevolence”, which is the basic meaning of “benevolence”, that is, benevolence, people and two people are benevolence.