송시열의 사단칠정론(四端七情論) (Song Si-Yeol’s theory on the Four Beginnings and the Seven Emotions)

서지정보

· 발행기관 : 서울대학교 종교문제연구소
· 수록지 정보 : 종교와 문화 / 21호 / 49 ~ 75페이지
· 저자명 : 임부연

초록

This dissertation seeks to illuminate Uam Song Si-Yeol (尤庵宋時烈, 1607-1689)’s theory on the Four Beginnings (四端) and the Seven Emotions (七情). I believe it will help us to recognize his position in the history of Joseon’s Neo-Confucianism.
Firstly, he inherited Yulgok Yi I (栗谷 李珥, 1536-1584)’s monistic view that ki (氣), individuating material force, is the only active agent which issues in the phenomenal mind. Like Yulgok, he stressed the inseparability of li and ki, and rejected Toegye Yi Hwang (退溪 李滉, 1501-1570)’s dualistic theory on the “mutual issuance (互發)” of li and ki. However, Song Si-Yeol emphasized the sovereignty of li more than Yulgok did, and deepened Yulgok’s view that “Li is universal and Ki is particular (理通氣局)”.
Secondly, as for the common source of the Four and the Seven, Uam emphasized the human nature incorporated into its physical endowment rather than human nature in its original state.
While the latter as the immanence of li is purely good, the former as the combination of li and ki has the possibility of evil in ordinary life. With respect to self-cultivation, he paid attention to the existential limit conditioned by psychophysical constitution.
Thirdly, unlike Yulgok, Uam thoroughly applied the basic principle that “Ki issues and Li rides it (氣發理乘)” to the Four. As a result, he insisted that the Four is not always good according to the condition of ki. In this sense, by neglecting the superiority of the Four and suggesting the Seven’s comprehending the Four, he erased the ontological distinction between the Four and the Seven.
Fourthly, on the basis of the possibility of the Four’s attaining unproper measure, he introduced the theory on the human mind (人心) and the Tao mind (道心). Because the Four and the Seven are no more the distinctive feelings, agenda was shifted from the Four-Seven discussion into the human mind-Tao mind dichotomy that is determined by the observance of the social norm. Therefore,Uam stressed the practice of the objective social norm rather than the introvert cultivation.
As we have seen, Song Si-Yeol denied the distinctive character of the Four as the autonomous self-realization of li and stressed the practice of objective social norm. In this way, he suggested a more coherent and realistic theory on the Four and the Seven than those of Toegye’s and Yulgok’s. And Uam, the most powerful leader of Ki-Ho school (畿湖學派) in seventeenth century, set an important agenda for subsequent generations in the history of Korean Neo-Confucianism.

영어초록

This dissertation seeks to illuminate Uam Song Si-Yeol (尤庵宋時烈, 1607-1689)’s theory on the Four Beginnings (四端) and the Seven Emotions (七情). I believe it will help us to recognize his position in the history of Joseon’s Neo-Confucianism.
Firstly, he inherited Yulgok Yi I (栗谷 李珥, 1536-1584)’s monistic view that ki (氣), individuating material force, is the only active agent which issues in the phenomenal mind. Like Yulgok, he stressed the inseparability of li and ki, and rejected Toegye Yi Hwang (退溪 李滉, 1501-1570)’s dualistic theory on the “mutual issuance (互發)” of li and ki. However, Song Si-Yeol emphasized the sovereignty of li more than Yulgok did, and deepened Yulgok’s view that “Li is universal and Ki is particular (理通氣局)”.
Secondly, as for the common source of the Four and the Seven, Uam emphasized the human nature incorporated into its physical endowment rather than human nature in its original state.
While the latter as the immanence of li is purely good, the former as the combination of li and ki has the possibility of evil in ordinary life. With respect to self-cultivation, he paid attention to the existential limit conditioned by psychophysical constitution.
Thirdly, unlike Yulgok, Uam thoroughly applied the basic principle that “Ki issues and Li rides it (氣發理乘)” to the Four. As a result, he insisted that the Four is not always good according to the condition of ki. In this sense, by neglecting the superiority of the Four and suggesting the Seven’s comprehending the Four, he erased the ontological distinction between the Four and the Seven.
Fourthly, on the basis of the possibility of the Four’s attaining unproper measure, he introduced the theory on the human mind (人心) and the Tao mind (道心). Because the Four and the Seven are no more the distinctive feelings, agenda was shifted from the Four-Seven discussion into the human mind-Tao mind dichotomy that is determined by the observance of the social norm. Therefore,Uam stressed the practice of the objective social norm rather than the introvert cultivation.
As we have seen, Song Si-Yeol denied the distinctive character of the Four as the autonomous self-realization of li and stressed the practice of objective social norm. In this way, he suggested a more coherent and realistic theory on the Four and the Seven than those of Toegye’s and Yulgok’s. And Uam, the most powerful leader of Ki-Ho school (畿湖學派) in seventeenth century, set an important agenda for subsequent generations in the history of Korean Neo-Confucianism.

참고자료

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