芸菴의 理氣論 硏究 (A study on the "Li-Qi" theory of Un-Am)

서지정보

· 발행기관 : 대한한의학원전학회
· 수록지 정보 : 대한한의학원전학회지 / 15권 / 1호 / 107 ~ 119페이지
· 저자명 : 방정균

초록

As a Confucianist of the Cho'-son dynasty's middle period, Han Suk-Ji's scholarship intention has a great difference between Song dynasty's natural philosophy and science and Cho'-son dynasty's Song Confucianism. However, since his collection of work, "Myungsunlock", was handed down only in the family, it was withhold from the public up to the 1940's when it finally was published. And yet, it didn't draw the public's attention until recently when studies were progressed under the deduction that it could be the academic origin of Sasang Constitutional Medicine, which is proposed by Lee Je-Ma. This thesis has examined Han Suk-Ji's ideology in the field of 'Li-Qi' theory. The conclusions summarized as followings. 1. As a form of monism, Han Suk-Ji's 'Li-Qi' theory can be concluded as three followings below. First of all, there is no sequence relationship in' Li-Qi'(principle-function). Second of all, 'Li-Qi' as a whole is a pure and righteous thing. Hence, clear and turbid theory of 'Qi-Pum' contended by Song dynasty's natural philosophy and science can not be concluded as a logic. Last of all, 'Li-Qi' has a form of 'body-function' relationship. When the Greater Absolute 'Li' starts agitating, it then becomes the 'Qi'. 'Li' as the body and 'Qi' as the function both are very devoted. 2. 'Li' and 'Qi' are both metaphysical beings when those with qualitative things are physical beings. A mutual relation can be established between 'Li-Qi' and qualitative things as the 'Li-Qi' in the supervisor role of transforming qualitative things and the formation of quality by the 'Li-Qi' that makes things. 3. Like the relationship of Yin-Yang, blood and vital energy are not in a relationship of mutual confrontation. Since the blood is the qualitative thing, there is a differential distinction between blood and vital energy. 4. There are no dynamics or statics and rise or fail in 'Li-Qi', but only response. Dynamics and statics can be defined as following three meanings. First, the dynamics or statics, the qualitative things, rise after the generation of Yin-Yang. Second, the dynamics and the statics coexist. Third, either dynamics or statics can be formed by vigor. Vigor is implied as the response of 'Li-Qi' to become either the dynamics or statics. Therefore, 'Li-Qi' can not exist with the absence of vigor and so does the response of 'Li-Qi'. 5. The significance of "response" is derivations of various functions from the body. In other words, it indicates that the neutral body reacts fairly under various circumstances. And it is different from the permanence toward all creation which maintains steadiness so it does not incline to either dynamic or static state and rise or fall. 6. Han Suk-Ji had two recognitions for "Qi-Shu" at the same time. One is that it can not be controlled by either the heaven or the ghosts. And the other is the response of principle-function appeared by human affairs. Though these two recognitions seem to have opposite positions in some ways, in fact they have the same meaning that the heaven responds fairly to the human affairs.

영어초록

As a Confucianist of the Cho'-son dynasty's middle period, Han Suk-Ji's scholarship intention has a great difference between Song dynasty's natural philosophy and science and Cho'-son dynasty's Song Confucianism. However, since his collection of work, "Myungsunlock", was handed down only in the family, it was withhold from the public up to the 1940's when it finally was published. And yet, it didn't draw the public's attention until recently when studies were progressed under the deduction that it could be the academic origin of Sasang Constitutional Medicine, which is proposed by Lee Je-Ma. This thesis has examined Han Suk-Ji's ideology in the field of 'Li-Qi' theory. The conclusions summarized as followings. 1. As a form of monism, Han Suk-Ji's 'Li-Qi' theory can be concluded as three followings below. First of all, there is no sequence relationship in' Li-Qi'(principle-function). Second of all, 'Li-Qi' as a whole is a pure and righteous thing. Hence, clear and turbid theory of 'Qi-Pum' contended by Song dynasty's natural philosophy and science can not be concluded as a logic. Last of all, 'Li-Qi' has a form of 'body-function' relationship. When the Greater Absolute 'Li' starts agitating, it then becomes the 'Qi'. 'Li' as the body and 'Qi' as the function both are very devoted. 2. 'Li' and 'Qi' are both metaphysical beings when those with qualitative things are physical beings. A mutual relation can be established between 'Li-Qi' and qualitative things as the 'Li-Qi' in the supervisor role of transforming qualitative things and the formation of quality by the 'Li-Qi' that makes things. 3. Like the relationship of Yin-Yang, blood and vital energy are not in a relationship of mutual confrontation. Since the blood is the qualitative thing, there is a differential distinction between blood and vital energy. 4. There are no dynamics or statics and rise or fail in 'Li-Qi', but only response. Dynamics and statics can be defined as following three meanings. First, the dynamics or statics, the qualitative things, rise after the generation of Yin-Yang. Second, the dynamics and the statics coexist. Third, either dynamics or statics can be formed by vigor. Vigor is implied as the response of 'Li-Qi' to become either the dynamics or statics. Therefore, 'Li-Qi' can not exist with the absence of vigor and so does the response of 'Li-Qi'. 5. The significance of "response" is derivations of various functions from the body. In other words, it indicates that the neutral body reacts fairly under various circumstances. And it is different from the permanence toward all creation which maintains steadiness so it does not incline to either dynamic or static state and rise or fall. 6. Han Suk-Ji had two recognitions for "Qi-Shu" at the same time. One is that it can not be controlled by either the heaven or the ghosts. And the other is the response of principle-function appeared by human affairs. Though these two recognitions seem to have opposite positions in some ways, in fact they have the same meaning that the heaven responds fairly to the human affairs.

참고자료

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