程頤의 性情과 心의 體用說 管見 = A Narrow View on Cheng-Yi’s Theory of Nature, Emotion and Mind

다국어 초록 (Multilingual Abstract)

This article aims to show how ChengYi (程頤)'s notions of Xing (性), Qing (情) and Xin (心) are unified and clearly distinguished. Furthermore, I will examine why Xingqing (性情) should be interpreted as Tiyong (體用) of Xin. ChengYi tried to find solutions for the problem of good and evil in the actual world. Thus he claimed “Xingjili (性卽理)” which means human nature that has objectivity and universality. However, there is Qing which is presented as evil in the actual world, despite it is intrinsically the same with Xing. Therefore, he emphasized that Qing should follow Xing. His argument involves that people should face a matter which ‘Xingli’s certainty (性理之當然)’ does not bring to light, realize dignity and difficulty of moral practice, finally strive to moral practice. Xin as a whole and supervisor manages Xing and Qing which are distinguished ‘immovable Li (理)’ and ‘combination of movable Li and Qi (氣).’ It is because, according to ChengYi, Xin is not only connected with awareness, but also subject which could unite Tiandi (天地) through realization of all creation (天地萬物) in one’s mind. To sum up, Xin has to be considered as a whole and there is Xing which is also foundation of existence as the first principle. Qing is a function which appeared from Xin. I think what we need to take notice is not the division of Xingqing itself because it is just problem posing. The key of ChengYi's argument is that we should actualize ‘Xingli’s certainty.’ Thereby based on its Xing (體), Xin releases its Qing (用) as the subject of actualizing. Consequently, ChengYi’s theory of Xingqing and Xin could be organized distinctly only if the notion of Xin is explained definitely.

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