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任聖周與羅欽順學說的對比考察 - 以理氣論上的類似点與不同点爲主 -
홍정근 성균관대학교 유교문화연구소 2003 儒敎文化硏究(中文版) Vol.3 No.-
This article compares the theories of Ren Shengzhou and Luo Qinsun to examine the similarities and differences between li and qi theory. This article examins the views and arguments of scholars who positively and critically appreciate Ren Shengzhou view of emphasizing li and qi as one. In this article, we can see that Ren Shengzhou and Luo Qinsun theory of li and qi have many similarities. Both believe that catching li in the air is right, and how to know li in the air is linked to the view that the correct way to catch li on the subject and understanding Liwagi are inseparable. The theory of tiled matter all underlines Cheng Mingdao's "Qi Yi Dao". It is formed from the inseparable nature of Taoichi's tiling and tiling. Li and qi are not the same as realism and qi and qi. The theory of li and qi is not an opinion that makes no distinction between tile and tile. They all define the Li and Qi realms as an existential spirit that cannot be confused. In other words, their doctrine rejects the idea of recognizing periods as reason or as. The reason is that the Lumen and Luo Zheng An confirm the dominant characteristics of both.
南塘 韓元震의 心性論 ? 미발에서의 심과 성의 삼층구조 분석을 중심으로
홍정근 한국유교학회 2006 유교사상문화연구 Vol.26 No.-
Han Wonjin's Theory of Heart-mind and Natural tendency - An Analysis of Three Level Structure in Non-Issuance of Heart-Mind and Natural Tendency / Hong Jung-geunHan Wonjin(1682-1751), whose style name was Namdang, was one of the major disputants in Ho-Rak Debates. He, in the middle of controversy, proposed new three level theory of heart-mind and natural tendency He defined non-issuance as the state where thought does not arise and perceivable. It is full compliance with Zhu Xi's definition. Namdang also argued temperament of configurative energy of the pure and turbid, the genuine and mixed was present in the non-issuance. His argument make debates on no-issuance of heart-mind and natural tendency more complicated. In his theory of natural tendency, he set forth three levels of natural tendency in which natural tendency and temperament of humans and things are organized in the hierarchy. He also proposed three levels of non-issuance of heart-mind in which vacuous spirit and temperaments of humans and things are organized in the hierarchy. His three level theory of non-issuance of heart-mind and natural tendency was original one which can not be discovered any similar one amongst Neo-Confucians in China and Korea. 南塘 韓元震(1682-1751)은 조선조 호락논쟁의 중심에 서 있던 인물이다. 한원진은 타 학자들과 논쟁하는 과정에서 성뿐만 아니라, 미발에서의 심을 삼층으로 나누는 새로운 시각의 심성론을 제출하였다. 남당은 미발을 아직 思慮가 아직 싹트지 않은 상태의, 知覺할 수는 있으나 지각함은 없는 상태로 보았다. 이는 주자의 미발론과 일치하는 관점이라고 할 수 있다. 남당은 타 학자들과 논쟁하는 과정에서 淸濁粹駁한 氣稟이 미발처에 자재하여 있다는 주장을 하였다. 기품을 미발에 본래적으로 존재하는 개념으로 설정함에 따라, 그의 성과 미발심에 대한 논의는 타 학자들에 비해 매우 복잡한 양상을 띠게 되었다.남당은 성론에서 ‘性’과 ‘人物의 기품’의 관계를 층차적으로 달리 설정하여 성삼층설을 제출하였다. 그는 미발심에 있어서도 미발 心體인 ‘虛靈’과 ‘人物의 기품’의 관계를 달리 설정하여 미발심을 삼층의 구조로 파악하는 입장을 취하였다. 남당이 미발처의 심과 성을 삼층의 구조로 파악하는 관점은, 이전의 중국이나 한국의 주자학자들에게서 찾아 볼 수 없는 매우 독특한 것이었다.
홍정근 한국학중앙연구원 한국학중앙연구원 2011 Korea Journal Vol.51 No.1
Confucian scholars of Joseon Korea carried out a philosophical debate on what they referred to as the original nature of humans versus non-human beings including animals. This debate arose from the correspondence between two followers of the Zhu Xi School in Korea, Oeam and Namdang, in 1709. The main question of the debate was whether humans and other beings including animals have equal natures. Following them, many scholars engaged in the debate, dividing into two groups: Nak-ron 洛論 and Ho-ron 湖論. Nak-ron scholars thought that the original nature of humans and other non-human beings was equal. Ho-ron scholars thought that the original nature of humans was different than that of other beings. According to Nak-ron opinion, animals inherently possessed a morality equal to the morality of humans. According to Ho-ron opinion, animals also possessed a morality; however, because the temperaments of animals were considered inferior to those of humans, the morality of animals was also considered inferior to the morality of humans.