芸菴 韓錫地 思想 硏究 (The Study on the Han Suk Ji's Theory -comparison with that of Lee Je Ma-)

서지정보

· 발행기관 : 대한한의학원전학회
· 수록지 정보 : 대한한의학원전학회지 / 16권 / 2호 / 56 ~ 120페이지
· 저자명 : 방정균, 정창현

초록

Recently Oriental herbal medicine has been attracting people's attention. It is important to note that Korea's traditional herbal medicine is different from other in that it is characterized by Mr. Lee Je Ma's Sasang Constitutional Theory. Most of the scholars guess that the much of Lee Je Ma's achievements result from Han Suk Ji and Ki Jung Jin, but there are other theories as well. Unfortunately, the academic data to prove scholars' point of view had not been gathered sufficiently. However, their academic peculiarities are different from existing theories and dare to propose new theories on Xinxing(心性). To prove how their theories affected Lee Je Ma on his achievements is the focus of this study. Han Suk Ji's theory on Liqi(理氣) is called 'unitary theory' and it can be concluded as the following; Firstly, Liqi(理氣) has no front-rear sequence. Secondly, Liqi(理氣) is purely good by nature. Thirdly, Liqi(理氣) takes the form of Tiyong(體用). Between Liqi(理氣) and Qi(器), he understands that Liqi(理氣) is all metaphysical and Qi(器) with physical presence is physical being. Meanwhile, Liqi has no dynamicㆍstillness(動靜) but has response(感應). The meaning of response(感應) is Li's chang-yong(理之常用) not Benti's Chang(本體之常), the being of response (感應) is the heaven responds fairly to human affairs by means of Fushanhuoyin(福善禍淫). The meaning of movement has three meanings. Firstly, movement is Qi(器). Secondly, dynamic(動) and stillness(靜) co-exist. Thirdly, whether one is dynamic or still depends on Huo(活). Han Suk Ji understands Xing(性) as Li(理), Qing(情) as Qi(氣) and he argues heaven and human being are eventually one, Xing(性) and Qing(情) is Tiyong(體用) and they are pure by nature. However, Qing(情) needs discipline(節制). Meanwhile, he understands incomplete Zhicheng(至誠) as physique(體), superfluous Zhicheng(至誠) as yong(用), and relates Zhicheng(至誠) to Xin(心). With regard to Qibing, he explains that human being decides its behavioral style with its own will by disapproving the concept of purity and impurity(淸濁). Meanwhile, he analyzes that the differences in human capacity are attributable to the their capacities which are affected by external circumstances. He stands affirmative towards human desire but remain vigilant against human greed. He said that without the instinct to get out of material world distress, one cannot reach Li(理), and he understands that human greed is the course through which one take to become Gang(剛). With regard to Xin(心), he thinks physique(體) is Xing(性) and yong(用) is Qing(情), and interprets the meaning of unity(統) in Xin unity XingQing(心統性情) to "include". Based on this kind of understanding, he explains that the operating principles of the universe exist inside human nature. In addition, he understands absent-mindedness(放心) as moving minds(動心), and comes up with learning as the cure. He understands RenXin(人心) and DaoXin(道心) are Qi(氣), but they are contradictory. Lee Je Ma's Theory on Xing(性) can be concluded as the following. Firstly, human being is pure by nature because he is endowed with humanenessㆍrighteousnessㆍcourtesyㆍwisdom(仁義禮智) from the moment when he is born. He emphasizes the importance of human behavior with a futuristic meaning. Also, he explains human nature as Xin(心), one of four types of attitude(四端), and expands its operating principle to the human body. Secondly, he explains that the form of internal organs(臟局短長) are caused by the state of joyㆍangerㆍsorrowㆍrelaxation(喜怒哀樂) which means Qing(情). In the theory on Qibing(氣稟論), he is against the concept of purity and impurity(淸濁), but with regard to the Xingqi(形氣), he argues the sage and the ordinary are the same(聖凡如一), and thinks much of human moral discipline. He is approving the human desire(人欲). He thinks that every human being is subject to human desire(人欲) but he points out the importance of human discipline. He disting

영어초록

Recently Oriental herbal medicine has been attracting people's attention. It is important to note that Korea's traditional herbal medicine is different from other in that it is characterized by Mr. Lee Je Ma's Sasang Constitutional Theory. Most of the scholars guess that the much of Lee Je Ma's achievements result from Han Suk Ji and Ki Jung Jin, but there are other theories as well. Unfortunately, the academic data to prove scholars' point of view had not been gathered sufficiently. However, their academic peculiarities are different from existing theories and dare to propose new theories on Xinxing(心性). To prove how their theories affected Lee Je Ma on his achievements is the focus of this study. Han Suk Ji's theory on Liqi(理氣) is called 'unitary theory' and it can be concluded as the following; Firstly, Liqi(理氣) has no front-rear sequence. Secondly, Liqi(理氣) is purely good by nature. Thirdly, Liqi(理氣) takes the form of Tiyong(體用). Between Liqi(理氣) and Qi(器), he understands that Liqi(理氣) is all metaphysical and Qi(器) with physical presence is physical being. Meanwhile, Liqi has no dynamicㆍstillness(動靜) but has response(感應). The meaning of response(感應) is Li's chang-yong(理之常用) not Benti's Chang(本體之常), the being of response (感應) is the heaven responds fairly to human affairs by means of Fushanhuoyin(福善禍淫). The meaning of movement has three meanings. Firstly, movement is Qi(器). Secondly, dynamic(動) and stillness(靜) co-exist. Thirdly, whether one is dynamic or still depends on Huo(活). Han Suk Ji understands Xing(性) as Li(理), Qing(情) as Qi(氣) and he argues heaven and human being are eventually one, Xing(性) and Qing(情) is Tiyong(體用) and they are pure by nature. However, Qing(情) needs discipline(節制). Meanwhile, he understands incomplete Zhicheng(至誠) as physique(體), superfluous Zhicheng(至誠) as yong(用), and relates Zhicheng(至誠) to Xin(心). With regard to Qibing, he explains that human being decides its behavioral style with its own will by disapproving the concept of purity and impurity(淸濁). Meanwhile, he analyzes that the differences in human capacity are attributable to the their capacities which are affected by external circumstances. He stands affirmative towards human desire but remain vigilant against human greed. He said that without the instinct to get out of material world distress, one cannot reach Li(理), and he understands that human greed is the course through which one take to become Gang(剛). With regard to Xin(心), he thinks physique(體) is Xing(性) and yong(用) is Qing(情), and interprets the meaning of unity(統) in Xin unity XingQing(心統性情) to "include". Based on this kind of understanding, he explains that the operating principles of the universe exist inside human nature. In addition, he understands absent-mindedness(放心) as moving minds(動心), and comes up with learning as the cure. He understands RenXin(人心) and DaoXin(道心) are Qi(氣), but they are contradictory. Lee Je Ma's Theory on Xing(性) can be concluded as the following. Firstly, human being is pure by nature because he is endowed with humanenessㆍrighteousnessㆍcourtesyㆍwisdom(仁義禮智) from the moment when he is born. He emphasizes the importance of human behavior with a futuristic meaning. Also, he explains human nature as Xin(心), one of four types of attitude(四端), and expands its operating principle to the human body. Secondly, he explains that the form of internal organs(臟局短長) are caused by the state of joyㆍangerㆍsorrowㆍrelaxation(喜怒哀樂) which means Qing(情). In the theory on Qibing(氣稟論), he is against the concept of purity and impurity(淸濁), but with regard to the Xingqi(形氣), he argues the sage and the ordinary are the same(聖凡如一), and thinks much of human moral discipline. He is approving the human desire(人欲). He thinks that every human being is subject to human desire(人欲) but he points out the importance of human discipline. He disting

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