從牟宗三看退溪與栗谷 = Comparing Mou Zongsan’s Opinion of Toegye and Yulgok

다국어 초록 (Multilingual Abstract)

Toegye and Yulgok are known as the two major leaders of Korean Confucianism. Due to ideological differences between the two, Korean Confucianism developed along two branches: the Youngnam School and Kiho School, each of which discussed Neo-Confucian concepts ranging from the taiji 太極、wji 無極 debate to the Four-Seven Debate and the discussion about the differences between the nature of human and non-human throughout the Choson dynasty. The core issue at stake during the era of Choson Confucianism was how to acquire power to practice moral conduct, a question which required a comprehension of Zhu Xi’s teaching regarding the issue of how to treat the subject of lifa 理發. Although Mou Zongsan considered Yulgok’s understanding of Zhu Xi to be more accurate, if we view the question as concerning the practical power to practice moral conduct, Toegye’s understanding of Zhu’s teaching may be more useful than that of Yulgok. Although Toegye’s understanding appears superficially similar to the school of Lu-Wang, Toegye regularly criticized the teachings of Lu-Wang. By comparing the views of Yulgok and Toegye as understood by Mou Zongsan, we will be able to see a number of important similarities and differences.

다국어 초록 (Multilingual Abstract)

退溪與栗谷被稱爲朝鮮儒學的兩大泰斗，因两人的思想差異形成了諸如嶺南學派與畿湖學派等學派，他們針對宋明儒學的核心槪念進行討論，影響了整個朝鮮朝，充分發揮了其儒學的作用。從太極無極論爭起，經過四端七情論辯，再到人物性同異論辯，其核心問題都是如何確保道德實踐的動力，同時也涉及到關於朱子學的詮釋問題，卽如何解釋‘理發’問題等。按照牟宗三的标准來比較退溪與栗谷的話，从對於朱子的理解方面来看，栗谷的思想是正確的，可是從道德實踐動力的方面来看，退溪的理論又勝於栗谷。虽然有很多人說退溪的理论接近陸王學，但是退溪本身一直強烈的批判陸王學。所以通過牟宗三的標準来评判退溪與栗谷的思想，可以更淸楚的找到二者的相同之處和不同之處。丁茶山以性理學的理氣論結構闡發退‧栗思想的差異，楊祖漢則按照當代新儒學家牟宗三對宋明理學的标准，注重道德實踐動力觀點，以此来比较兩人着手處的不同。如此，不管是從形上學方面，还是道德實踐論方面，退溪與栗谷的思想对会给現代社會带来莫大的的啓發。

참고문헌 (Reference)

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