반계 유형원의 실리의 성리학과 실학사상 연구
저자
발행사항
전주: 전북대학교 일반대학원, 2021
학위논문사항
학위논문(박사)-- 전북대학교 일반대학원 철학과 2021. 2
발행연도
2021
작성언어
한국어
주제어
발행국(도시)
전북특별자치도
기타서명
A Study on Bangye Yu Hyeong-won's Shilli Neo-Confucianism and Shilhak Ideology
형태사항
vi, 167 p.: 표; 26 cm
일반주기명
전북대학교 논문은 저작권에 의해 보호받습니다.
본 논문의 원문서비스는 2024년 1월 1일 부터 가능합니다.
지도교수: 황갑연
참고문헌 : p. 161-167
UCI식별코드
I804:45011-000000052471
소장기관
The purpose of this thesis is to find out the coherence between Neo-Confucianism of Bangye(磻溪) Yu Hyeong-won(柳馨遠) and his theory of institution reform. The progressive characteric shown in Bangyesurok(磻溪隨錄) is enough to recognize him as a Shilhak scholar. However, as for his Neo-Confucian philosophy, there has been controversy over whether to be Post Neo-Confucianism or not. In this thesis, I would like to find out that his theory of institution reform was based on the Shilli-theory(實理論), and that the reform proposal presented through Bangyesurok is the practical development of his Neo-Confucian philosophy.
Yu Hyeong-won's LiQi(理氣) view has been established in a long time of deep thought and agony. He first had the thought of 'there is no Li(理) outside of Qi(氣)' and 'Li is just Li of Qi'. Later, he does not abandon this way of thinking, but he takes a step back from 'the theory of Qi' by saying, “Li itself is Shilli(實理), not because of Qi” and insisting on the Shilli-theory, which emphasizes Li's meaning and role afresh. According to him, having order in Qi's world is that 'Existence itself' is so, and this world is governed by some transcendental principle. By asserting Shilli, Li became independent from Qi and its character as 'the Beings(所以然)' and 'the Oughtness(所當然)' was consolidated. It happened while he was writing Ban- gyesurok.
Acknowledging Li's independence and subjectivity has the effect of securing moral standards. On a technical level, this could be seen as trying to convey the meaning that that Bangyesurok has contained the common sense and method, which exist across ages, by securing a new qualitative content called 'Shilli' in the form of the system.
Meanwhile, according to Yu Hyeong-won, Shilli is utmostly true and at the same time a real Li which exists in relation to reality. He described this as Wanshuzhili(萬殊之理) and focuses on the fact that Li is inherent in Wu(物). His Shilli was Wuzhili(物之理), and it also was Shizhili(事之理). By placing the Shilli on the level of Wu and Shi, not on the level of Qi, first, 'the Beings' and 'the Ougtness' of Li is based not only on the principles of Wu and Shi's existence, but also on the rules of conduct, thus making the quest for behavioral rules no different from Shi's quest for the Ougtness. His exploration of the system has also been justified as a search for the reason of things. He called it 'If there is Wu, there must be a rule.' Secondly, the exploration of Wu and Shi, which contain Li, has also become important. Wu and Shi are the shape-based reality. If you have to find Li in the shape-based reality, the exploration of reality is also justified.
It is natural that Yu Hyeong-won, who values the reality at the level of wu and shi, pursues the substance of learning and focuses on realistic learning. He began to explore the ways to realize the sage's Dao(道) and Renyi(仁義) Li, which he thought were the prototype of Shilli, everywhere in the real world of Joseon. The work of the whole people having a permanent economic foundation, knowing morality through education, and finding roles placed in society according to their abilities, is the criteria on Dao and Li, or Shilli which already was embodied in it, and this can be guaranteed through the system. Dao cannot leave Qi, and can only be realized within Qi. His proposal for institution reform is to find and to apply Shilli, which is embedded in all sectors of the national society of land, education, administrative appointment, and management job. Of course the system is Shilli's a proper rule to follow.
The progressive and advanced charateristics of his institution reform theory stem from Yu Hyeong-won‘s Neo-Confucian philosophy, Shilli. In his Neo-Confucian philosophy, Li is the Li inherent in Wu. By setting Li as the Li inherent in Wu, rather than Li at odds with Qi, it has brought the phenomenon of things from a world of ideological speculation to a world of real experience. His method of learning was not a matter of thought or reasoning but a method of observing and analyzing the phenomena and nature of actual events at the Shilli's level. He says, “All Wuzhili are caused by Essence(體) and Function (用).” If Essence is caused by Function, Function also has a very important meaning. This idea has an aspect of fairly find out of feudalism. It was the recognition of the time that Mingfen(名分) should be strictly observed as ordered by heaven. The meritocracy, the equalism, and the progressive character in the idea of status liberation shown in his reform plan are in accord with his Neo-Confucianism, the Shilli, or Wuzhili.
Yu Hyeong-won actively affirmed Li's Ontology characteristic, or Transcendence. His Wuzhili means that transcendental Li is inherent in Wu(物). Thus his Wuzhili can be described as 'internalization of transcendence' which could be a sign of Confucian modernity. The internalization of transcendence is a phenomenon in which transcendental providence or orders, Li or Dao, which were the power source of society's organi zation and operation, are internalized into society and into individuals. Because of the attribute that human and social organizational principles are given as Li but are inherent in Wu, Wu or the power and choice within human and society determine its success or failure. That's why he said, “The people of man are Wu of heaven, and the business of man is the virtue of the creation of heaven and earth.” The law and order to control the power and choice of human beings and society became more important, and it became a proper task for intellectuals and rulers of Joseon to make the right legal system, which was compared to the right yardstick, right mold, and proper scale. As a result, it was confirmed that his Neo-Confucian philosophy possessed modern-oriented elements.
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