조선 도학파의 內聖外王論과 一理의 현실적 의미

Abstract

In this paper, I tried to analyze the development of practical theory in Chosun dynasty, especially focused the 15th and 16th century practical Neo-Confucianism(道學) in terms of the actual meaning of Li(理). The Neo-Confucianist in early period of Chosun dynasty sought the principle of integration and leadership to be presented to the national society from the perspective of realization of self and social ideal(內聖外王). The conclusions based on this was the One(一理), worship the Li(尊理), and the same origin(一本). The mottoes of late school was also in this context. The reality is also consistent with this horizon, and the national society should be operated on the basis of the absolute and universal of this theory. The moral philosophy of Yulgok and Toegye was a practical result sought in this premise, and the various ways of practicing the doctrines of the 17th century can be concluded in this context, which can be compressed into the righteousness(義理), the real moral(世道), and edification based on the ritual(禮敎). The "one" and "worship" is a kind of practical direction because the Li(理) at this time is the standard of practice and edification. This means that they were trying to embody Neo-Confucianism into our real world. The discussions of Chosun dynasty were progressive historical products in connection with the actual situation of Chosun dynasty. Especially, since the discussions of Neo-Confucianists reflect their historical consciousness as the orthodox school. At the core of these discussions was the discourse of ‘Li(理)’. Therefore, the discourse on Li(理) was embodied as ‘the Holy Study(聖學)’ through the practical filtration of Neo-Confucian Doctrine, that is realization of self and social ideal, and it was linked to practical discussion of ritual, righteousness and duty. However, it is not easy for the subject to perceive Li(理), and when the partisan confrontation or the change of the age act largely as in the late Chosun Dynasty, it was a problem that it could be distorted in order to secure the political justice. The disconnection of academic exchanges between the West Party(西人) and the South Party(南人) and the disputes within each school could be understood in this context, and the reason why the West Party(西人)-the Oldman’s Party(老論) had disputed themselves there was. The securing of the Subjective(主體) in the first place led to the legitimacy of their regime. In other words, the absence of the One(一理) and the political conflict and the limits of the school vision are overlapped and it can be the reality of the controversies of the late Chosun dynasty. Inevitably, the real understanding that accompanies this reality is limited to the horizon of Li(理) only, thus limiting the two-dimensional extensibility of the practicality and ideality(不離不雜), and this has been reduced to the horizon due to their realistic understanding. It seems to have provided a motivation for the students to think about their own ideas.