조선후기 儒醫 李圭晙의 仁에 대한 이해

Abstract

This paper analyzed the arguments for the In(仁)of Yi Gyu-jun(李圭晙) in the late Joseon Dynasty. He said his studies were based on Han Dynasty Confucianism(漢學) rather than Song Dynasty Confucianism(程朱學), and so was his interpretation of In(仁). He commented on In(仁) with love. In Neo-Confucian studies, In was called Sung(性) and love was called Jung(情). He said it would be against the will of Saint if interpreted to mean “In(仁) is fair and unselfish.” As for Chung-seo(忠恕) associated with In(仁), 'Chung(忠)' is for others to do one's best. 'Seo(恕)' is to put one's mind off and forgive another. This was judged to be the work of a scholar. However, Yi Gyu-jun(李圭晙) decided that Cheng Yi-chuan(程伊川)had interpreted the meaning of In(仁)and Seo(恕). In the sense of In(仁) and Chung-seo(忠恕), the meaning of Learning from below to reach above(下學而上達 )and Cheng Yi-chuan(程伊川) is compared to the interpretation of In(仁) and Chung-seo(忠恕) from the perspective of Sung(性)-The way of heaven(天道). Sung(誠) is consistent with Heart of man(人心) because it is the origin of all things. It can also be said that Sung(誠) is made of Sil(實). Thus, he said, “Sung(誠) is Faithful to self and no falsehood(自實無僞), and Chung(忠) is for the sake of mind.” He said that In(仁) is the way of creation and the Gyeong(敬) is the way of harvest. Gyeong(敬) is said to be only a shield needed to practice In(仁). In Song Dynasty Confucianism(程朱學), Gyeong(敬) became the purpose of scholarship, changing the major and the minor. After all, Yi Gyu-jun(李圭晙)’s In(仁) is not a metaphysics of morality such as The way of heaven(天道), but a practical virtue of loving people in the real world.