李退溪 哲學에 있어서의 性과 情의 意義 = The Meaning of "Nature and Emotion" of Mankind in the Philosaphy of Lee T'oegye

다국어 초록 (Multilingual Abstract)

T'oegye said, there were two natures in the same mind of man-kind: one was genuine nature, true-hearted nature, the reality of nature(本然之性); the other was temperamental nature (氣質之性). These two natures are opposite in the same mind, one is in opposition to the other; the relation between true-hearted nature and temperamental nature is, figuratively speaking, the relationship between only one moon and the moon on the different water. This metaphor spoken by T'oegye, which is originated in Hoeam's word, has a profound meaning. At any rate, according to T'oegye's theory, human nature, in which genuine nature and temperamental nature oppose to each other, can move either in the direction of genuine nature or in the direction of temperamental nature, and
the direction in which human nature puts in motion depends on one's effort to be true. T'oegye teaches us, we should be as true as we can, in order to get our genuine nature in full blossom, through trying to expand the bud of genuine nature which is the reality of mind, and this will amplify the bud of true-hearted nature shall be expected. Getting full blossom through the expansion of the bud of genuine nature indebted to one's earnestness to be true (擴而充之) is a core of T'oegye＇s theory on human nature.
According to the theory of T'oegye, there are two sorts of emotion in human mind: one is heart, the other is feeling. The heart has four kinds of it in itself named four maninfestions (四端) by Mencius: compassion is a maninfestion of benevolence, shyness is a maninfestion of righteousness, allegiance is a meninfestion of propriety, discriminating whether right or wrong is a meninfestion of wisdom. These four meninfestions expressed conventionally are the bubs of the true, of the very truth, of the very fidelity lying on the bottom of mankind. In short, there are the buds of the very fidelity in human nature. The feeling contrasted with the heart has seven sorts of it in itself called seven feelings (七情) also by Mencius: they are joy, anger, sorrow, fear, like, hate, and wish. Hoeam said, these seven feelings were Chi in the mind of mankind, while those four meninfestions were Ri in human nature. T'oegye thought, each of four meninfestions was "putting in motion of Ri taking the leadership accompanied by Chi" (理發而氣隨之), and each of seven feelings was "operation of Chi taking the initiative ridden by Ri" (氣發而理乘之). These two words means, Ri and Chi go hand in hand with, yet there are two cases in the moving of Ri and Chiㅡnamely, the case in which Ri accelerates Chi and the case in which Chi facilitates Ri. It is said by T'oegye that the reason why we have two kinds of emotion depends upon whether Ri pushes forward Chi or Chi quickens Ri. To speak more clearly, the difference between four meninfestions and seven feelings consists in either Ri promotes Chi or Chi expedites Ri in the moving of Ri and Chi followed each other. It took almost eight years for T'oegye to decide the suitable expression in words as to four meninfestions and seven feelings, that each of four meninfestions was "putting in motion of Ri taking the leadership accompanied by Gi" and each of seven feelings was "operation of Gi taking the initiative ridden by Ri", which had been already anticipated by him in his early days, when he expressed the former as "the action of Ri" (理之發) in human mind and the latter as "the action of Gi" (氣之發) in human mind, through the famous argu- ment lettered to each other with Ki Kobong who was one of his leading disciples. What T'oegye teaches us as for the emotion of mankind emphatically is as follows: each of four meninfestions, in which, Ri and Chi are coordinated mediately, yet Ri only acts and Chi did not act at all, must be doing pure goodness, because Ri is the master of them; each of seven feelings, in which, Ri and Chi are also coordinated mediately, both Ri and Chi act together, gets generally good-doing, but for evilㅡdoing caused rarely by Chi that happens to be stronger than Ri, because Chi is the master of them. Kobong insisted, seven feelings contained four meninfestions, the latter were nothing but good parts of the former; but finally his view approached to T'oegye's standpoint very nearly. T'oegye said, the pure goodness named four meninfestions was moral sense (道心), being sometimes good sometimes evil rarely called seven feelings was men's mind(人心), And he distinguished the moral sense from the men's mind strictly; so did Lee Yulgog, too, while he would not grant the distinction between four mqninfestions and seven feelings on the side of the view insisted by Ki Kobong in his early days. According to T'oegye's point of view, the moral sense can do what is goodness, that is, it can practice virtue in general, the men's mind can also do individual good usually, but it happens to bring sometimes wrong, if the Ri in the mind is weaker than the Chi in it.
If we dig out and fix our eyes upon the strength and weakness of Ri and Chi suggested by T'oegye indistinctly in only few places and enlighten the spots, we shall be able to understand the secret of T'oegye's intention on human emotion hidden till today. That must be as follows. It is a meninfestion, a pure goodness, a goodness in general, a moral principle(Sittlichkeit), when Chi is too weak to operate with Ri overwhelming in the moving of Ri and Chi coordinated mediately； it is a feeling, a good, an individual good, one's morality, when Ri is stronger than Chi in the operation of Ri and Chi coordinated mediately, and it is an evil, when Chi is stronger than Ri in the operation of Ri and Chi coordinated mediately. Try to act always in the field where Ri is so overwhelming that Chi cannot move at all, or act at least so far get Ri stronger than Chi―this maxim may be another core of T'oegye's theory on human nature.

목차 (Table of Contents)

• 第一章 理發의 論據 및 그것의 眞義
• 第二章 本然之性과 氣質之性의 含蓄
• 第三章 理發而氣隨之와 氣發而理乘之의 含蓄