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학위논문 동서

退溪理氣論에 관한 硏究=(A)study on the `Li` and `Ki` theory of Toe-Gye

퇴계 이황

부산: 東亞大學校 大學院 1991

94 p; 26 cm

학위논문(박사)-- 東亞大學校 大學院: 哲學科, 1991년 12월

영문초록 : Hoeng sol(橫說, HS) and Su sol(竪說, SS) of Toe-gye(退溪) came from Chu-tzu(朱子). Chu-tzu said, "I find that each saying of the sage based on HS and SS is complete and their meanings don't conflict with one another". 'su(竪)' is the word meaning 'to be virtical'. Then SS indicates explaination of something by virtue of the upper and lower grades. On the other hand, the word 'hoeng(橫)' means 'to be horizontal'. Then HS denotes explaining some thing from the right to the left. In short, Hs basically means the method of vertical observatory explanation, Whereas SS is the method of horizontal observatory explanation. But it's more proper, in a philosophical sense, to understand that HS is to speak of something epistemologically and SS ontologically. In all, the words that are spoken through HS and SS come to have the soundness and the wholeness about this world. HS and SS seem to conflict each other. And they negate each other in the nature. Bon che(本體) is different from pum bu(稟賦) and jong li(正理) is not ki jil(氣質). So, the one negates the other. We can accept this idea in the common sense. But if there isn't pum bu or ki jil, bon che or jong li can't exist. Accordingly, We can say that the relation between them can't be reconized only as the relation of negation. Therefore it can be said that they negate each other but at the same time they have another aspect to affirm each other. Chu-tzu said, "Originally negating and affirming between two things make us recongnize the meangings of che(體) and yong(用)". The relation of dae dae(對待) is seen in 『Chu Youk』(周易). In this text, every koe(卦) not only becomes the cause to the others but, simultaneously, takes them as its own cause. This means that all koes comprehend negating and affirming between them. Toe-gye's is formed according to this view. is composed of three diagrams, the upper part, the middle and the lower part. At the lower part, he placed sa san(四端) as above and chil jong(七情) as below by the means of su gan(竪看). At the middle, he united them as one by means of hoeng gan(橫看), sa dan being included in chil jong. But if we try to analyze i and ki or sa dan and chil jong by su gan like the down part, we will need one method. The method is chok bal(□撥). Chok bal is to extract one thing from the mingled whole. By virtur of this method, i or sa dan is classified respectively. And i which was classified like this is prior to ki. Using Chu-tzu's letter to Yu Suk-moon(劉叔文) as a basis of his theory, Toe-gye said as follow; i and ki are never the same. But if we follow hoeng gan, i and ki coexist. So we can't divide them into two. But if we consider them by su gan, even though there isn't a visible thing, i of everything existes alone and conceptually preceeds to any concrete thing. So, at the same time, even if there isn't visible thing, there must be i. As above, Toe-gye explained the relation between i and ki, bon jil(本質) and ki jil(氣質) or sa dan and chil jong by virtue of the theory of dae dae. Always presupposed are the two subjects of A and B in the views of hoeng gan(橫看) and su gan(竪看). Everything in the world as well as i-ki(理, 氣) or eum-yang(陰, 陽) is, they insist, composed of two different properties such as 'up and down' or 'root and branch' because, if there be the third thing, we can not speak of the relative relation of it. When Chu-tzu said that the hoeng gan and su gan deepens one's understanding, he meant that it is only possible to grasp the truth by exercising both hoeng gan and su gan. According to Chu-tzu, the visible world is composed of two entities, i and ki, and they are mixed. So, he concludes they are not two but one. And we can recognize the world by hoeng gan. But hoeng gan is not enough to get the whole truth. su gan is necessary, too. Chu-tzu said "the scholars, at first, tend to recognize a certain thing as one but after analyzing and reanalyzing it repeatedly for a long time, he would advance on the truth and make his knowledge deeper and wider". Namely, what he said is that, for the perfect and unified understanding, both hoeng gan and su gan are all necessary. It is applied to the case of the relation between i and ki, bon yon song(本然性) and ki jil song(氣質性) in Chu-tzu and sa dan and chil jong in Toe-gye, Also, the case of eum yang is the same. Chu-tzu said that eum yang was spread everywhere. The truth about eum yang can be recognized only after the procedure of satisfying both hoeng gan and su gan. Hoeng gan makes it possible to see eum yang as the one mixed thing. Su gan makes it possible to regard eum yang as two divided things, yang as upper and eum as down. The true whole is revealed when the unification of the synthetic HS and the analytic SS is smoothly progressed. In other words, the bilateral procedure of synthesis and analysis leads to the deepening of one's consciousness and the realization of the truth. In this respect, Toe-gye admonished to his students, "See to it that there will be no dogmatism or prejudice in your sudy of analysis and synthesis, understanding the sameness in difference and the difference in sameness". That is, either way alone, HS and SS, will lead to the dogmatic prejudice that interfers with reasonal thinking and critical academicism. Therefore, what Toe-gye preached was the pursuit of universality against any invention of bias or dogmatism which results from the extreme reliance on either HS or SS. Our contemporary scholars should also be wide wary of his admonition, never allowing ourselves to fall into the depths of dogmatic deterioration. In sum, the confrontation of HS and SS was the method of explaining the truth or the whole by way of mutual negation and affirmation. The HS and SS proved the proper logical method of inducing the principles of nature or essentiality. Therefore, Toe-gye's HS and SS was the quintessential logic of chu-tzu's doctriness, not lacking the coherent logic as the world believed.

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