대산 이상정의 리주기자(理主氣資)와 혼륜이분개(渾淪而分開) = Liju-Kija(理主氣資) of Daesan Li Sang Jeong and his getting over the theory of Li-Ki each reaction(理氣各發說)

다국어 초록 (Multilingual Abstract)

Daesan Li Sang Jeong(1711∼1781) was a crucial member of the Yeongnam - Toegae- school. But his philosophy for four-seven debate can be said to succeed to the Kyeongki - Toegae - school. He insisted the theory of Liju-Kija(理主氣資) in Li and Ki relation. It means Li(理) is not only a driver or controller but also a producer for Ki(氣) and Ki(氣) is not only a assistance or supplement but also a son for Li(理). He expanded the theory of Liju-Kija(理主氣資) to the theory of Honlun(渾淪) and Bungae(分開) that is for four-seven debate. Honlun(渾淪) means all human feelings(especially four and seven) is the same on account of the principles of Liju (理主). It means that even seven come from Liju(理主). Bungae(分開) means there are two kind of feelings in Honlun(渾淪), that is Lival(理發) and Kival(氣發) for example four and seven. Lival(理發), for example four, is a feeling that springs up rightly from the reaction of Liju(理主). On the other hand, Kival(氣發), for example seven, is a feeling that private desire of body reacts from the reaction of Liju(理主). Private desire of body comes from Ki(氣) and Ki(氣) comes from Li(理) which reacts as a driver or producer. So we can say even private desire of body comes from Li(理). Therefore, we can conclude that Kival(氣發) can be the same feeling with Lival(理發) in the sense of its origin. The theory of Honlun(渾淪) and Bungae(分開) can solve the problem of four-seven debate.