李恒과 朴淳의 理氣論과 그 特性

Abstract

In this article, we compared the composition and characteristics of the YlJae(一齋) Lee Hang(李恒. 1499-1576) and SaAm(思菴) Park Sun(朴淳. 1523-1589)’s the theory of LǐQì(理氣), And their philosophy was studied to see if they could form as Honam schools. For this purpose, we first looked at the development and aspects of the LǐQì theory of the early Joseon Dynasty. The LǐQì theory, at that time, had different interpretations about Taiji(太極), and this led to the formation of a school. Next, we studied the Taiji theory and the LǐQì theory of Yl jae. We also found that YlJae's LǐQì theory is based on his Taiji theory, and closely follows the main points of the Taijitu shuo(太极图说) of Zhoulianxi(周濂溪. 1017~1073). In particular, we found that Yljae's claim to be “neither separate nor mixed(不離不雜)” “One and two, Two and one(一而二, 二而一)” were in the same context as the Yulgok’s LǐQì theory. Next, the Tàijí theory and the LǐQì theory of SaAm were considered. SaAm proved to be basically based on the Hwudam(花潭. 1489∼1546)’s Qi philosophy. SaAm saw that before Taiji, there was a primitive energy called Taixu(太虛). At the core of SaAm and Yulgok debate was the interpretation of “太極生兩儀”. SaAm interpreted that the yin and yang produced from the Taiji, and Yulgok saw it as a phenomenon depending on the operation of the Taiji while the yin and yang are inherent in the Tàijí. In the process of doing so, we can see the possibility of forming a Honam school based on Yljae and SaAm. Because, there is found the difference and inter-connectivity between Yulgok’s Neo-Confucianism and Honam school. And through such research, I think it is possible to expand the depth and externality of Joseon Neo-Confucianism.