| 题名 |
蘶巖李柬之「實事」論管窺－朝鮮儒人物性同異論爭中「同論」之代表思想 |
| 并列篇名 |
A Study on Woei-Ahm's Theory of "Practical Affairs" |
| 作者 |
安載皓(Jae-Ho Ahn) |
| 关键词 |
巍巖李東 ； 人物性同異論 ； 五常 ； 未發 ； 明德 ； 實事 ； 本然之心 ； 氣質之心 ； 理氣同實 ； 心性一致 ； Woei-Ahm Yi-gan ； Inmoolsungdongyiron (Human being and an animal have same nature) ； Osang (Five Constancies) ； Mibal (not-yet actualizes consciousness) ； Myoungduk (brilliant Virtue) ； Silsa (Practical Affairs) ； Bonyounjisim (Original Nature of Mind) ； Gijiljisim (Material force of Mind) ； Yigidongsil (both the Principle and Material Force are substantial, real) ； Simsungilchi (Mind and nature are same and one) |
| 期刊名称 |
哲學與文化 |
| 卷期/出版年月 |
40卷12期（2013 / 12 / 01） |
| 页次 |
135 - 152 |
| 内容语文 |
繁體中文 |
| 中文摘要 |
巍巖李柬是位人物性同論者，而其道德哲學可以實事概念為頂點來系統化。實事對於他，只是要達到純善的真正未發境界以及其方法論而已。在他看來，真正的未發不但是尚未出現感情的狀態，而更是虛靈不昧的心體即明德引導駁雜的氣質而直接實現純善的性理之境界。這也是「理氣同實、心性一致」的具體意謂。在此脈絡裡，完整無缺地發揮明德之功能的工夫乃無比重要，而明德則成為道德實踐的直接根據。然而，明德雖不只是氣質，但還是屬於氣，並不是純善的理，而是一種卓越的認知能力，所以能夠規範主宰一身而已。在道德實踐另有最終根據，那就是作為萬物共同存在根據的理稟賦給各個事物的性，而其具體內容則五常。巍巖這種道德哲學是徹底跟隨朱子學尤其栗谷學展開的。「五常辯」是由「理通氣局」──依據「理無形而氣有形」──主張的性論，「未發辯」則強調明德的，是根源上依從「心是氣」和朱子所謂心之本體的心論，「實事論」乃是跟隨「氣發理乘一途」說──依據「理無為而氣有為」──展開的工夫論。我們肯定巍巖的窮極關懷在於實事論，那麼可說它是朱子學至少栗谷學道德理論的最圓滿性體系。 |
| 英文摘要 |
Woei-Ahm is an Inmoolsungdongronja (a scholar who supports the theory that human being and an animal have same nature). His idea of Silsa (Practical Affairs) is the core of his whole philosophy. To Woei-Ahm, the Practical Affairs is the method to reach the pure good, the state of true Mibal (not-yet actualizes consciousness). In his view, true Mibal is not mere state which one's feeling is not expressed, but which disordered disposition could reveal the pure Principle of Heaven through being led by enlightening, pure and brilliant Virtue passes through body and mind. It is also definite meaning of ”Ligidongsil” (both the Principle and Material Force are substantial, real) and ”Simsungilchi” (mind and nature are one and same). In this light, Kongbu (disciplinal study, learning and cultivating one's mind) which enable the Virtue to manifest itself has to become very important. At the same time, the brilliant Virtue becomes a fundamental basis for putting morality into practice. However' despite not being same with disposition, the brilliant Virtue is subjected to Gi (Material Force, Ether). It cannot be purely good, but can control and preside over human being as a remarkable cognitive ability. Therefore, there is a separate and ultimate basis of ethical behaviours: the very Sung (human nature), bestowed universal Principle of all existence, Li. More definitely saying, its substance Osang (Five Constancies).Woei-Ahm's philosophy developed entirely based on the Zhu-Xi school, especially Youlgok sector school. Osang theory is the Sung theory based on Youlgok's Litonggigook (the Principle applies universally, Ether does individually.), his Mibal debate is Simron (the Mind theory) based on Simzeukgi (Mind is Ether) and Zhu-Xi's brilliant Virtue which is regarded as the origin of Mind, and Silsa theory is his disciplinal study theory which progressed from Gibal-Liseung-Ildo (there is no different way except Gi arouses and Li rides). Therefore Woei-Ahm's philosophy can be regarded as the most satisfying system of Zhu-Xi's ethic, c least of Youlgok sector's. |
| 主题分类 |
人文學 >
人文學綜合 |
| 参考文献 |
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