간재 전우의 이심학성(以心學性)과 즙산 유종주의 이심저성(以心著性) 비교 연구 - 성학으로서의 주자학과 양명학의 회통을 위한 일고찰 = A Comparative Study of Jeon Woo’s Yisimhak-Seong and Liu Zongzhou’s Yisimjeo-Seong

다국어 초록 (Multilingual Abstract)

This paper comparatively examines the integrative relationship between universal morality (the primacy of Nature, 性宗) and the moral subject (the primacy of Mind, 心宗) as reflected in the concepts of learning nature through the mind (以心學性) proposed by Jeon Woo (Ganjae) and manifesting nature through the mind (以心著性) proposed by Liu Zongzhou (Jishan). On this basis, it explores a significant theoretical ground for reconciling Zhu Xi School (Neo-Confucianism) and Yangming School (School of Mind). Ganjae was a central figure in the Simseol (theory of mind) debate, the final major controversy in Korean Neo-Confucianism. Critiquing the views of Yi Hang-ro, Yi Jin-sang, and Gi Jeong-jin, he advanced the doctrine of learning nature through the mind (以心學性) and sought to reaffirm the orthodoxy of Zhu Xi– style Neo-Confucianism. Jishan, by contrast, criticized the then-prevalent Yangming learning—particularly the doctrine of innate knowledge. Emphasizing sincere intention through solitary vigilance (愼獨誠意), he argued that sincerity of intention (chengyi) is not an intention arising from the activation of the mind (意發), but rather the root of intention (意根), the very substance of the mind. Through the doctrine of manifesting nature through the mind (以心著性), he aimed to reestablish the tradition of the learning of sagehood. Although Ganjae’s thought was grounded in the Cheng–Zhu tradition and Jishan’s in Yangming learning, both articulated comparable theories of moral cultivation.
This convergence suggests that the realization of the universality of nature (性) upon the subjectivity of the mind (心) constitutes the core of the cultivation required for sagehood.