Che-Yong(體用) Logic and Research Methodology

윤용남 한국발생생물학회 2022 발생과 생식 Vol.26 No.4

Today’s Eastern philosophers try to use the formal logic organized by Aristotle, saying that there was no logic in the East. This researcher found that Confucius and other Asians used Che-Yong logic. The Che-Yong logic is based on the Che-Yong law, which is a natural law. The Che-Yong law consists of the Che-Yong principle and the Hyeon-Mi principle. The Hyeon-Mi principle is that if there is an appearance on the outside, there is a corresponding cause in it. The Che-Yong principle is that the highest common cause of various appearances is Che, and the Che grows and changes on its own to become a Yong. Identifying Che and predicting Yong is Che-Yong logic. Here, I’d like to introduce Che-Yong logic and suggest a new research methodology to apply it.

체용론(體用論)으로 살펴 본 "동의수세보원(東醫壽世保元) "의 의미

전준영,박성식,Jeon, Jun-Young,Park, Seong-Sik 사상체질의학회 2005 사상체질의학회지 Vol.17 No.2

1. Objectives The pesent study purposed to examine Dongmu Lee Je-Ma's Sasang philosophy from the viewpoint of Che-Yong relation and to understand the effect of Che-Yong relation on Dongmu philosophy. 2. Methods First, we briefly compared the concept of Che-Yong relation in Jeongju philosophy, which has a dualistic philosophical structure, with the concept of Han Suk-Ji's harmonious Che-Yong relation, which has a monistic philosophical struaure and, based on rhe result, analyzed the characteristics of rhe concept of Che-Yong in Dongmu philosophy focused on Seongmyeong rheory, Sadan rheory and Hwakchung theory in ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3 Results and Conclusions Jeongju philosophy is different from Dongmu philosophy in irs philosophical struaure characterized by Che-Yong relation, and the concept of Che-Yong in Dongmu philosophy forms the characteristics of Han Suk-ji's monistic harmonious Ole- Y ong relation. This produces results as follows. (1) Form a universal view of human beings centering of man's autonomous will and possibility. (2) Have a philosophical structure understood nor as a partial thought but as a total thought. (3) Assert that man has a good nature fundamentally and is obliged to practice goodness. (4) Assume that all human beings are equal. (5) It is assumed that the structural characteristics of harmonious Che-Yong relation in Dongmu philosophy can be the ground of definition of Silhak (practical science) in Oriental philosophy. It can be said that the realities of the universe and human beings can be discussed in philosophical structure with the logic of harmonious Che-Yong relation based on the unity of time and space. The philosophical logic based on the tealities can be defined as Silhak.

佛敎와의 비교를 통한 주자 체용론과 만물일체’의 교육철학적 검토

정혜정(Jung, Hye-Jung) 한국교육철학회 2008 교육철학 Vol.36 No.-

This paper is to study the educational philosophy of Che-Yong(體用, Substance-Movement) through the historical development of Estern ideas as the religions Confucianism and Buddhism. In the Estern ideas, the concepts of Che and Yong have been used united form each other. The concept of Che-Yong originated in the Buddhism. The Buddhisticunde rstanding of Che yong developed that they are of one source(體用一致). The Buddhisticunde rstanding of Che-Yong, especially the logic that the substance and movement are of one source, was lead to the Neo-Confucianistic understanding of Che-Yong. Neo-Confucianism in Song periods(宋代) accepted the Buddhistic understanding of Che-Yong as it is, and used them to constitute the basic theory of Neo-Confucianism. For example, those are the theory of the union of Li(理) and Chi(氣), nature(性) and emotion(情). Therefore it can be told that the Confucianistic understanding of Che-Yong succeed the Buddhistic understanding. The Thought of Union of Che-Yong ultimately is to grow into one: human and society, universe and mind. The movement of universe is to move of his own body-mind. So it's purpose is realization of Big-Self. Education is to educate the mind and body. It is to perceive the mind as source of universe and to cultivate them. This way is to raise the life of each other. In the tradition of the method of training is Kyung(敬) and Kyugmulchizi(格物致知) that includes meditation and knowledge of object world. But, the Li(理, Substance)of Neo-Confucianism includes a grade of rank. So it is easy to lack to objectivity and openness. After this, Hegang Choi, Hanki compensate the Neo-Confucianism with vitality and equality.

『周易』에 있어서의 ‘4中用卦’ 설정과 인간의 活・育・事・死 - ‘4中用卦’를 중심으로 -

최인영 한국한문고전학회 2023 漢文古典硏究 Vol.47 No.1

While Buddhism states the human life cycle consists of "birth, old age, sickness, and death," the investigator finds that it consists of "living, growth & raising, marriage & service, and death" in 『I-Ching』. While the former talks about the universality of everything getting old and sick and then dying in repeating time, the latter talks about the uniqueness that is extremely personal and can be done only by human beings as it involves raising children, getting them to marry, and serving ancestors before death. In other words, Buddhism focuses its statement on physical changes while『I-Ching』 talks about the inner life of a human being. Both Buddhism and 『I-Ching』 talk about human life and classified Western philosophies as an Oriental philosophy. While Western philosophies have done thinking along the history of existence, their Oriental counterparts have done thinking about the way of Heaven along nature. The Oriental Tao cannot hold the significance of existence only with the main body of "Jeokyeonbudong" like the Unmoved Mover(Unmoved Mover: He makes things move while not moving himself), the Che and Yong issue represents the archetype of Oriental thinking. This is the whole to encompass two majors including the main body and operation, the origin and process, the root and branch, and I-il and Bunsu. "Che" holds the fundamental meaning of the human "body," and "Yong" holds the meaning of action to use an instrument and has both the meanings of use and operation. Che and Yong can thus answer fundamental and realistic questions at the same time. If the land is Che, the sky can be Yong. If the sky and land are Che, water and fire can be Yong. Yeokseo states that 64 Goaes become Che and 384 Hyos become Yong. In his Hwanggeungyeongse, Soja states that Geon, Gon, Gam, and Ri Goaes become Chegoaes and that the other 60 Goaes become Yonggoaes. Regarding the four Goaes of Geon, Gon, Gam, and Ri as Chegoaes and the other 60 Goaes as Yonggoaes mentioned by Soja, the investigator discovered the meanings of living, growth & raising, marriage & service, and death as the center of human life in Taekroisu, Sanpunggo, Taekpungdaegwa, and Noisansogwagoae and called them the 4 Jungyonggoaes. The investigator was able to call Taekroisu, Sanpunggo, Taekpungdaegwa, and Noisansogwagoae the 4 Jungyonggoaes by classifying them separately based on the following grounds: The 60 of the 64 Goaes return to their original Goaes after 12 inflection points along the inflection point Byeongoaes, but the four Goaes including Sanggyeong 17 Taekroisugoae, 18 Sanpunggogoae, Hagyeong 61 Taekpungdaegwagoae, and 62 Noisansogwagoae return to their original Goaes only after four inflection points. They were named the 4 Jungyonggoaes as they return to their original Goaes after four inflection points. The inflection point Byeongoae has an inflection point in Sanghyo and sees a yin-yang change when Sanghyo comes down to Chohyo due to Mulgeukpilban. When one obtains the inflection point Byeongoae starting with Taekroisugoae that appears at the 17th order of Sanggyeong among the 4 Jungyonggoaes, he or she will discover the returning order of Pungtaekjungbu, Sanpunggo, Noisansogwa, and Taekroisugoae. These 4 Jungyonggoaes are in the inflection point Byeongoae relationship, holding the categorical connection of turning by biting each other. Taekroisu and Sanpunggogoae are in the relationship of Chakgoae and Jonggoae at the same time, and Jungbu and Sogwagoae are in the relationship of Chakgoae. The investigator identified and examined Hoche, Chakgoae, Jonggoae, Goaeyeokgoae, and Hohoche along with the inflection point Byeongoae of the 4 Jungyonggoaes caused by Mulgeukpilban in the 60 Yonggoaes after the exclusion of the 4 Bonchegoaes, discussing their central roles(living, growth & raising, marriage & service, and death). The investigator found out that Taekroisugoae, Pungtaekjungbugoae, Sanpunggogoae, and Noisansogwagoae of the 4 Jungyonggoaes r... 佛家에서는 인간 삶의 사이클을 ‘生⋅老⋅病⋅死’라고 말하지만 『주역』은 인간 삶의 사이클을 ‘活⋅育⋅事⋅死’라고 논자는 말하고자 한다. 불가의 생노병 사는 반복되는 시간에 의해 살아있는 물건 어느 것이나 늙고 병들고 죽어가는 보편성을 이야기했다면 『주역』의 활⋅육⋅사⋅사는 인간만이 살아가면서 자식을 기르고 혼인하고 조상을 섬기는 일 하다 죽는 지극히 개인적이면서도 사람 만이 할 수 있는 특수성을 말했다고 본다. 즉 불가에서는 인간의 신체적인 변화를 중점적으로 말하고 있다면 『주역』에서는 인간의 내면적인 삶을 말하고 있음 이다. 인간의 삶을 말하는 불교와 『주역』은 동양철학으로서 서양철학에 대하여 분류하였는데 서양철학은 존재의 역사를 따라 사유해 왔다면 동양의 철학은 자연을 따라 천도를 사유해 왔다. 따라서 동양의 道는 부동의 원동자처럼 ‘寂然不動’ 한 본체만으로는 존재의 의미를 가질 수 없었기에 體⋅用의 문제는 동양적 사유의 전형을 대표한다. 이는 본체와 작용・본원과 과정・뿌리와 가지・理一과 分殊 등 양대를 아우르는 전체이다. ‘體’는 본래 사람의 ‘몸’이라는 근원적인 의미를 지닌다면 ‘用’은 도구를 사용하는 동작의 의미가 있음으로써 사용과 작용이란 의미를 함께 지닌다. 그러므로 체・용은 근원적 질문과 현실적 질문을 동시에 충족시킬 수 있는 것이다. 땅이 체라면 하늘은 용이 될 수 있고 하늘과 땅을 체로 한다면 水와 火는용이 될 수 있다. 「易序」에서는 64卦는 體가 되고 384爻는 用이 된다고 한다. 邵子는 『皇極經 世』에서 乾・坤・坎・離괘는 體가 되고 外 60괘는 用卦가 된다고 한다. 논자는 邵 子가 말한 乾・坤・坎・離 4괘를 體卦로 보고 外 60괘를 用卦로 본 가운데 택뢰수・산풍고・풍택중부・뇌산소과괘에서 인간 삶의 求心이 되는 活・育・事・死의 의미가 있음을 발견하고 ‘4中用卦’라 이름하였다. 논자가 택뢰수・산풍고・풍택중부・뇌산소과괘를 ‘4中用卦’라고 이름하며 따로 분류할 수 있었던 이유는 다음과 같다. 64괘중 60괘는 변곡점 변괘를 구했을 때 12번 만에 본래의 자기 괘로 돌아오 지만 上經 17 택뢰수괘・18 산풍고괘・下經 61 풍택중부괘・62 뇌산소과괘 이 4개의 괘는 4번 만에 본래의 자기 괘로 돌아온다. 이렇게 4번 만에 본래의 자기 괘로 돌아오는 괘를 ‘4中用卦’라 이름한 것이다. 변곡점 변괘란 上爻에 변곡점을 두고 ‘物極必反’에 의해 上爻가 初爻로 내려올 때 음양이 바뀌는 변화가 일어나는 괘이다. ‘4中用卦’중 상경 17번째 나오는 택뢰수괘를 시작으로 해서 변곡점 변괘를 구해보면 풍택중부・산풍고・뇌산소과・택뢰수괘 순으로 돌아온다. 이 ‘4中用卦’는 변곡점 변괘의 관계로서 서로서로 물고 돌아가는 카테고리적 관련성을 가진다. 택뢰수・산풍고괘는 錯괘의 관계임과 동시에 綜괘의 관계가 되며 중부・소과괘는 착괘의 관계임을 알 수 있다. 논자는 4본체괘〔乾坤坎離〕를 제외한 60用卦 내에서 ‘물극필반’에 의해 일어 나는 ‘4中用卦’의 변곡점 변괘를 비롯하여 互體・錯卦・綜卦・卦易卦・互互體를 도출하여 살펴보면서 그 중심적 역할〔活・育・事・死〕을 말해 보고자 한다. 乾・坤이란 易의 문을 열고 들어가면 규칙적으로 돌아가는 천도의 틀 내에서 4중용괘 가운데 택뢰수괘는 끊임없이 이어지는 밤과 낮을 따라 하는 생활・풍택 중부괘...

한국 전통 사상의 주체성 탐색과 미래 전망 : 정제두 양명학의 주왕화회(朱王和會)적 특징

이상호 ( Sang Ho Lee ) 동양철학연구회 2004 東洋哲學硏究 Vol.40 No.-

The present paper aims at illuminating the philosophical characteristics of Jeong Je-Du(pen name : Hagok, 1649 - 1736) in terms of the concept `Juwanghwahoi`. The previous research has suggested that Jeong Je-Du`s philosophy was wholly influenced by Chu-Xi Studies or that it was a compromise between Chu-Xi Studies and Yang-Ming Studies. The present study focuses on what aspects of Chu-Xi Studies can be found in Jeong Je-du`s philosophy and how the they can be explained away in it. In this paper, I take that the main philosophical characteristic of Jeong Je-Du is to ‘explain the concepts and theories in Yang-Ming Studies in terms of the theory of che-yong(體用, substance and external functioning) in Chu-Xi Studies`. This is obvious in particular in his theory of simjeukli(心卽理) that the mind is the principle. He divides li(理) into three types, mulli, saengli, and jinli. The mind is thus divided into saengli and jinli which are the lis in the mind. In this way, the mind is divided into the mind of saengli and the mind of jinli and the former has the structure of yong and the latter that of che. This is consistent to the structures and contents that explain seong(性, nature) and jeong(情, sentiment) in terms respectively of che and yang in Chu-Xi Studies. Thus, Jeong Je-Du`s theory of the human mind differs from the structure of the theory of the human mind in earlier Yang-Ming Studies. Also, his theory of the primordial knowledge is different from Yang-Ming Studies in that he understands the primordial knowledge in terms of the structure of che and yong. That is, he explains the substantive primordial knowledge and the active primordial knowledge in terms of a single frame, but thinks that they are not the same. For this reason, he defines the unity of primordial knowledge as a situation in which the yong of primordial knowledge is united with the che of primordial knowledge. And he presents the theory of self-cultivation as a method of accomplishing the unity. This is also to explain the primordial knowledge in terms of the theory of che-yong in Chu-Xi Studies. For this reason, his theory of self-cultivation and that of unity of knowledge and action differs from Chu-Xi Studies. The point is that, although Jeong Je-Du`s theory of the human mind and self-cultivation adopts the concepts from Yang-Ming studies, but explains them in terms of the theory of che-yong as developed in Chu-Xi Studies. Thus, although it is undeniable that Jeong Je-Du`s philosophy was influenced by Chu-Xi Studies and Yang-Ming Studies, it has the characteristics that can be distinguished from them and that makes it unique, which we can term as `Ha-Gok Studies`.

개념소통의 철학적 기반과 역사적 경험 조선 후기 주변 인식의 변화와 소통의 가능성 -18세기 연행록과 북학파를 중심으로-

이경구 ( Kyung Ku Lee ) 한림과학원 2009 개념과 소통 Vol.0 No.3

Yonhaeng-gi(documentary literature of China) had a significant influence on Choson intellectual life besides the transferring of information. One example of this influence was in relation to the traditional recognition of China and the other, on the contrary, in changing this recognition by presenting the transformation of China. Yonhaeng-gi, written in the early eighteenth century, had a tendency to introduce news objectively, to analyze political situations, to look retrospectively at the Ming dynasty, and to assert a self-confident view that while the Chinese under Manchurian control had changed their dress we had not. Many parts of Yonhaeng-gi followed previous ones and were discussed continuously, so they expressed a common notion-often prejudiced-about China. But new styles in writing were gradually appearing in the late eighteenth century. `Bukhak-pa,` who wrote the masterpieces of Yonhaeng-gi, appreciated the political stability and the development of the Qing dynasty, his works correcting common prejudices, revealed historical facts, and insisted on the new paradigm of neighboring countries. The leaders of this new tendency are, as is generally known, Hong Tae-yong, Pak Chi-won and Pak Che-ga. Though they shared the outline that we should accept the advanced civilization of Qing, the roots of their thought and the aims of their affirmation of Qing culture were different. Hong Tae-yong believed that every being has its own sense if we look at it in the universal way, so we should affirm a view of the otherness and avoid egocentrism. Pak Chi-won fundamentally agreed with Hong Tae-yong`s thought, but he eventually aimed at self-renovation. On the other hand, in the case of Pak Che-ga, the standard of superiority was clear, because he regarded the standard, not as Choson civilization but that of Qing. Though he insisted aggressively on the need to accept Qing culture, discrimination between one and the other remained unchanged. We need to re-appreciate the recognition of otherness in the thought of Hong Tae-yong and Pak Chi-won. Undoubtedly, it is difficult to substitute directly, but their meaning of otherness was so wide-ranging, from the individual to nature, that it now inspires us with the affirmative prospect of mutual understanding.

처용이라는 화두와 벽사(벽邪)의 언어 -김춘수의 무의미시론에 대한 새로운 해독-

허혜정 ( Hye Jung Huh ) 한국문학연구학회 2010 현대문학의 연구 Vol.0 No.42

회와(悔窩) 안중관(安重觀)의 문학론(文學論) 연구(硏究) -산문이론(散文理論)을 중심으로

김영주 ( Young Ju Kim ) 동방한문학회 2009 東方漢文學 Vol.0 No.40

본 논문은 18세기의 문단을 양분하며 韓歐正脈 계승 논리를 강조하는 김창협 계열과 先秦兩漢 고문의 풍기를 재현하려는 허목 계열이 대립하는 시기에, 계열화 된 문인 집단에서 소외된 문인들 가운데 悔窩 安重觀의 산문이론을 고찰하여 18세기 우리 문단의 실상을 보다 입체적이고 다각적인 측면에서 분석하여 규명함을 목표로 하였다. 살펴본 결과, 회와의 산문이론의 관건은 문장을 통한 道의 순수성 보존과 道의 천명에 있었다. 그는 문장 전범의 선별 기준으로 道의 體와 用의 구현을 주장하였다. 그가 道의 본체를 구현한 문장으로 거론한 주돈이의 「태극도설」과 장재의 「서명」, 그리고 道의 用을 구현한 것으로 평가한 제갈량의 「전출사표」, 유분과 호전의 對策文, 정호와 주자의 封事 등은 철저히 현실 사회에서의 활용성을 염두에 둔 것이었다. 이러한 회와의 문장 전범은 유가의 학술 이념에 충실한 것으로 판단되기에 그의 산문이론이 어느 정도 김창협 계열의 산문이론과 연계되었다고 판단된다. 또한 회와가 문장의 서술에서 강조한 `實` 즉 `사실성`은, 부화한 수식이나 괴이하고 난삽하며 허황한 문장의 창작을 반대하는 것이다. 그리고 문장 창작에서 `自爲`, `獨至之見`, `進取之在我` 등을 강조한 것은 그가 창작에서의 독창성의 발현을 중시하는 견해를 지니고 있음을 예시한다. 아울러 회와는 송나라 말기 이후에 유학의 道統이 우리에게 전해졌다는 서술과 함께 중국과 우리나라 문장가의 차이는 지리적 지정학적 차이에 불과하다는 서술을 통해 비교적 주체적인 산문논리를 전개하였다. 산문이론에 관한 회와의 몇 가지 논의를 볼 때, 회와의 산문이론은 김창협 계열과 일맥이 연계된다고 판단되며 그 내용면에서 道의 순정성을 보다 강조하는 측면을 지니고 있음을 알 수 있다. In the 18th century, the prose theory was bisected by KimChanghyeop faction and Heomok faction. This thesis aims at a study of the prose theory of Hoewa AnJunggwan who was treated distantly by those faction. As a result, I derive some conclusion from the prose theory of Hoewa AnJunggwan.: First. A key point of Hoewa`s theory is the purity conservation and a close examination of Doe[道]. Second. Hoewa insists Doe`s Che[體] and Yong[用] as a selection criterion. He recommended 「Taegeukdoseol」 and 「Seomyeong」as a standard which equipped with Doe`s Che, and 「Jeonchulsapyo」, Jeongho and Juja`s Bongsa, Yubun and Hojeon`s Daechaek as a standard which equipped with Doe`s yong. These standards are faithful to Yuga`s ideology and have an eye to a daily usefulness. In these point, Hoewa`s prose theory is similar to KimChanghyeop faction`s theory. Third. In a form of description, Hoewa emphasis on the Sil[實]. It means the truth and denounce a description with embellishment. Fourth. In the field of the creative literature, Hoewa emphasis on the originality. He summarize is as Jawee[自爲]·Dokjijigyeon[獨至之見], etc. Fifth. Hoewa insists that between Chosen` writer and China`s writer doesn`t exist superiority and inferiority, just exist the geographical and geopolitical difference.

<퇴조비(退潮碑) 이야기>의 제해영웅담적(除害英雄譚的) 성격(性格)

노영근 ( Noh Young Keun ) 겨레어문학회 2021 겨레어문학 Vol.66 No.-

본고는 허목이 척주동해비를 세운 행위가 <퇴조비> 이야기로 형성될 때 어떠한 서사적인 원리 또는 전통이 작용한 것일까 하는 궁금함에서 시작하였다. 이를 해결하기 위해 우선, <퇴조비> 이야기의 구조를 분석하였다. 이러한 작업과 함께 이야기 자체를 서사론적인 맥락에서 해석하였다. 그 결과를 다음과 같이 정리할 수 있을 것이다. <퇴조비> 이야기는 두 부분으로 구성되며 각각 시퀀스 1 : 고난 - 우연한 행운(불완전) / 시퀀스 2 : 금기-위반-결과-탈출 시도(완전)의 구조로 이뤄진 상당히 안정된 것이다. 그리고 그 이면에는 허목에 의해 갈등이 중재되는 구조를 내포하고 있었다. <퇴조비> 이야기와 동일한 서사요소로 이뤄진 이야기들을 역사적인 순서로 살펴보았다. 그 결과 처용-비형랑-강감찬-허목-이삼만으로 이어지는 除害英雄譚의 서사전통을 확인할 수 있었다. 3. 허목이 해결하는 재해는 신성한 이야기와 사실적 이야기의 특성을 具備한 것이었다. 허목은 단순히 뛰어난 인물이 아닌 전형적인 除害英雄이었다. 허목이 문제를 해결하는 방식은 처용과 상통했으며, 이야기의 결과는 부적을 마련하여 재해를 예방하는 의미를 갖고 있다. 이러한 서사전통이 작용하여 척주동해비 건립이라는 역사적 사실이 <퇴조비> 이야기로 형성될 수 있었다. This study started out of curiosity about what kind of epic tradition was act in when HeoMok's erect a monument become the story of < Toe-cho-bi >. For this, I analyzed the structure of the story of < Toe-cho-bi > and then I analyzed the story of < Toe-Cho-Bi > from an epic tradition point of view. The results of my study was summarized as follow: 1. the story of < Toe-cho-bi > consists of two parts: seq. 1 : suffering-fortune(uncomplete) / seq. 2 : taboo-violation-results-try escape(complete). and the structure is very stable. It imply a structure in which conflict was meditated by Heo Mok. 2. Other stories consisting of the same structure as the story of Toe-Cho-Bi have been historically reviewed. and the results, I could see the Disaster resolution Heroic Story tradition from Che-Yong to Bi-Hyung-Rang, Gang-Gam-Chan, Heo-Mok, Lee-Sam-Man. By this Disaster resolution Heroic Story tradition, The historical fact that the monument was erected could be transformed into the story of < Toe-cho-bi >. 3. The disaster that solved by Heo-Mok has both divine and secular characteristics. Heo-mo is not just outstanding figure but typical Disaster resolution Hero. the way of solution is common with Che-Yong, the result of story is meaningful in preventing disaster with amulets. The historical fact that the monument was erected could be transformed into the story of < Toe-cho-bi >.

張福樞를 통해 본 張顯光 학문의 계승과 비판

김낙진 한국유교학회 2005 유교사상문화연구 Vol.24 No.-

Jang, bokchu, 8th offspring from Janghyeonkoang, is kwon to have studied Neo-Confusianism by himself. His works, however, show that he succeeds to Jang, hyeonkwang's philosophy and accepted Leebal-ildoron(理發一途說) asserting the basic principles (理) is the only fundament. But Jang, bokchu does not succeed to his ancestors teachings without criticism. He combines ancestors teachings with Hobalron(互發論) in which the principle(Li) and the force of the nature(Chi) act on the principles (理) respectively and keeps some distance from him because Toegae schools do not agree to Kyeongwuiron that the basic principles and the force of the nature becomes Kyeongwui. Kyeongwuiron explains that the principle governs everything. Kyeongwuiron harmonize the governance of the principle with the movement and phenomenon of the force of the nature causing the difference between them to be meaningless. Kyeongwuiron is criticized that it may misleads people to misunderstand the force of the nature as the principle, the desire(人欲) as the raw of the nature(天理) and vice as virtue. Toegye schools separate the Che-Yong(體用) of the principle from the force of nature to explain the phenomenon governed by the principle and thereby distinguish it from the phenomenon formed by the act of the force of nature. Hobalron establishes its foundation for existence and value, and is supported repeatedly. 張顯光의 8대손 張福樞(1815-1900)는 특별한 스승 없이 독학으로 성리학을 익히면서 가학으로 선조의 학문을 계승하였다고 한다. 그의 글을 보면 그는 장현광의 학문 정신과 이발 일도설을 수용한다. 그러나 장복추는 장현광의 학문을 무비판적으로 계승하지 않는다. 그는 이발일도설에 호발설을 결합하고자 함으로써 장현광에게 일정한 거리를 둔다. 이기 경위설에 대하여 퇴계학자들이 지적한 난점, 즉 이체기용설의 난점 때문이었다. 모든 것을 理發 즉 理의 주재로 설명함으로써, 理의 주재와 기의 운동⋅현상을 일치시하는 경위설은 理와 기의 차이점을 미미하게 함으로써 기를 理로, 인욕을 天理로, 악을 선으로 착각시킬 수 있는 이론이라는 것이다. 퇴계학자들은 理가 주재하는 현상을 설명하기 위해 기로부터 理의 체용을 剔發함으로써, 기의 용사에 의해 이루어지는 현상과 분별하고자 한다. 호발론의 존재해야 할 이유와 가치가 거듭 주장되는 까닭이 여기 있는데, 장복추는 이에 찬성하여 이발일도설과 호발설을 결합한다.