율곡의 주재자론(主宰者論)-「별홍표숙호서(別洪表叔浩序)」를 중심으로- = Yulgok YI-I's Idea of Chief Ruler of Myriad Things

다국어 초록 (Multilingual Abstract)

Few one is free from the problems of the chief ruler of myriad things and the master of the fortune-misfortune. Confucian scholars have not studied these with special concern nor excluded them. They approached those with mandate of heaven, Taiji-ultimate reality, yin-yang, and li-chi theory, not traditional concept of Shangti, Creator.
A lot of scholars studied Yulgok YI-I's thoughts in terms of modern science, and there are more than three hundreds of articles about him in Korea, but none of them studied his idea of the chief owner and the master of fortune - misfortune. It was not his main topics. But he had some ideas about those concept characteristically of his own.
Those are studied and uttered in the process of his li-chi, and mind-human nature-feeling theories. His view of the chief owner were founded at several articles, but most sophisticated one that we could read is the prelude for farewell of his aunt's husband.
According to Yi-I, chief owner of myriad things is called Zhao-wha which could be translated Nature. Heaven and earth, myriad things are created from that. Therefore all things could not be free from his order. He explained the relation of between the chief owner and myriads things with the simile of the black smith. Black smith could make various tool and utensils with his own will. And he believed that those of advance-retreat, long and short life, praise -rebuke, fortune-misfortune in human life are all ever established and swayed by Chief ruler. Therefore we can not resent or blame anyone. Especially he assumed that the gossips or a false accusation over him are upon ruler's will.
About the fortune-misfortune, he took the attitude which described in the chapter 14th of the book of Chungyung. That is a kind of attitude which one could choose the most valuable best way that he could take at that condition. He was interested in the his own mind's preside over body's organon as well as the creator of heaven and earth, and had seek the methods of strengthen the role of mind with the cultivating the kyung[敬] in order to make the mind the completely equipped and perfect stable state. He thought the impact or the function of mind with perfect entity and large function is a kind of creator's behavior. and those are the same paradigm between the action of heaven-earth and man's mind.
There are several methods which could intervene the order of heaven-earth, so called prayer, recuperation, medicine, etc, he recognized that formal edification of moral virtue is the best one. If could be exercise, there must be the moral virtues of sage, and the position of king and teacher. The edification of the emperor Yao and Shun was the temporal, but Confucius's was the eternal one, over ten thousands generation. To him, Confucius is the best teacher who can edify everything, and was the best model of sage whom he dreamed in his mind. In conclusion, the problems of chief owner of myriad thing and the master of fortune-misfortune could be solved with the Virtue called edification.

참고문헌 (Reference)

1 곽신환, "李栗谷(1536-1584)의 自然觀" 숭실대학교 22 : 1-27, 1992

2 주희, "태극해의" 소명출판사 2009

3 "춘추좌전"

4 "중용집주"

5 "주역"

6 "율곡전서습유"

7 "율곡전서"

8 금장태, "율곡의 심성론과 인간이해" 서울대학교 종교문제연구소 (5) : 1999

9 "맹자집주"

10 문석윤, "동양적 마음의 탄생 : 마음(心)을 둘러싼 동아시아 철학의 논쟁들" 글항아리 2013

11 "대학집주"

12 "논어집주"

13 李斗燦, "栗谷 心性論에 있어서 心의 主宰와 의의" 성균관대학교 유교문화연구소 8 : 263-293, 2006

14 곽신환, "孟子와 荀子의 ‘天’ 觀" 사색 숭실대학교, 숭실대 철학과 (10) : 23-42, 1993

15 이선열, "17세기 조선, 마음의 철학 : 송시열 학단의 마음에 관한 탐구" 글항아리 문학동네 2015