俛宇 郭鍾錫의 性理說 -寒洲 성리설의 수용과 전파-

서지정보

ㆍ발행기관 : 경상대학교 남명학연구소 ㆍ수록지정보 : 남명학연구 / 28권
ㆍ저자명 : 李相夏

목차

Ⅰ. 머리말
Ⅱ. 성리설의 入頭處

한국어 초록

면우 곽종석은 한주 이진상의 수제자로 寒洲學派를 대표하는 학자였다. 그는 당시에 이단으로 배척받던 한주의 성리설을 수용하였고, 그가 한주에게 執贄의 禮로 올린

영어 초록

Gwak Jongseok, ho Meonwu(俛宇), is a representative scholar of Hanju school named after Yi Jinsang's ho Hanju(寒洲). He accepted Hanju's view of human nature, which was dismissed as heresy at that time. He submitted his record of inquiries called Jieuirok(贄疑錄) to the master. As it was widely circulated among young scholars in the Gyongsangwudo(慶尙右道), the book became a primer for Hanju Neo-Confucian school. Gwak accepted Yi's comments of his inquires by and large, but exceptionally raised an issue of qizhizhixing(氣質之性)-human nature attributed to individuals. They discussed whether qizhi(氣質)-vital energy and corporal matter-was involved or not in the state of weifa (未發), i.e., when various emotions did not arise. Gwak listed assorted opinions based on diverse perspectives, and claimed that qizhizhixing (氣質之性) should belong to human nature when emotions do not arise. On the while Yi stressed that it was not part of human nature based on what was believed as ZhuXi(朱熹)'s theory in later days. According to Gwak, qizhi(氣質) was formed together with human nature from the beginning thus human nature restricted by qizhi(氣質) should be also considered part of human nature. On the other hand, in Yi's view qizhi(氣質) cannot be part of human nature since qi(氣) is not activated and only human nature manifests in tact in the state of weifa(未發). In other words, Gwak lay emphasis on actual state while Yi attempted to conceptualize his theory. Gwak thought that conventional theories of qizhizhixing(氣質之性) should not be neglected meanwhile Li's argument was grounded on LiHwang(李滉) and ZhuXi(朱熹)'s theories in their later days. Later Gwak accepted Li's conclusion that qizhi(氣質) was not to be credited in the state of weifa(未發), albeit there existed qizhi(氣質). However, it does not mean that Gwak disregarded all the theories of qizhizhixing (氣質之性). He accepted Li's view that weifa(未發) is state of human nature, qizhi(氣質) excluded, and yet thought the actual state and concept of qizhizhixing(氣質之性) should be reflected. It has yet to be discussed more how Gwak's such tendency developed into his later theory. This matter is also critical for clarifying Gwak's theory that does not differ from his master Li in general.

참고 자료

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