본문 바로가기
KERD
논문KCI 등재

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

주제분류기타인문학

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)

  1. 黎靖德, "朱子语类" (1986), 中华书局
  2. 张立文, "退溪书节要" (1989), 中国人民大学出版社
  3. 吴光, "王阳明全集" (1992), 上海古籍出版社
  4. 钟哲点校, "陆九渊集" (2008), 中华书局
  5. 杨简, "杨氏易传", 景印文渊阁四库全书
  6. 李滉, "退溪学文献全集" (1991), 学民文化社
  7. 廖平, "廖平选集" (1987), 巴蜀书社
  8. 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
  9. 陈立胜, "宋明儒学中的“身体”与“诠释”之维" (2019), 商务印书馆
  10. 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)
  11. 戴琏璋, "居敬与穷理:退溪工夫论的省察", 鹅湖月刊, (11) (1984)
  12. 林月惠, "异曲同调——朱子学与朝鲜性理学" (2012), 台大出版中心

관련 논문AI추천

이 간행물의 다른 논문 (8건)