韩国儒学的“理”概念

The Concept of Li in Korean Confucianism

韩国儒学主要是在吸收中国朱子学的基础上发展形成的,中国儒学的诸多概念范畴也被继承并发展。作为哲学的重要范畴——理,韩国不同时期的儒者给出了不同的解释:性理学者退溪从能动性的层面强烈主张理的能发、能动以及"理自到"。栗谷则在朱子"理一分殊"的基础上强调气的活动性,提出"理通气局",同时也提出用"理气之妙"来解释理气关系。阳明学者霞谷提出"生理说",认为理具有神妙的生命力,既是生命的主体,又是道德的主体,认为良知与生理为一。实学者茶山全面否定朱子学之理,认为理是"依附之品",气是"自有之物",只有存在气的发展变化,理才会显现;同时他也坚持"实理'',强调儒家道德行为的实践性。韩国儒学之"理"概念的发展演变,反映了朝鲜时期社会变革及思想发展的趋势。

Korean Confucianism was based on Zhu Zi's theory(Neo-Confucianism),from which it inevitably inherited a plethora of concepts and categories.As a crucial concept,li(Rational principle,理) was interpreted differently by different Korean Confucian scholars.From the perspective of the autonomy of li,Toegye strongly argues for li'sspontaneity,its agency and the conception of 'the auto-arrival of li'.In contrast to Toegye,Yulgok emphasises more on the activity of qi(Vital Force,气) in the context of'the division between li and yi(the whole)',and he further puts forward the thesis of 'li as thoroughness and qi as partiality'(li tong qi ju,理通气局) and uses 'the subtlety of li and qi' as an alternative to explain their relationship.As a luminous scholar of Yangming School,Hagok holds the view of 'li as a generative/life principle',where he believes that li generates life and morality alike,and that conscience is in oneness with the generative li.Tasan,a scholar of the Realist School of Confucianism,totally opposed the theory of Neo Confucianism on li.He regards li as an auxiliary quality,while qi as a'en-soi thing'(zi you zhi wu).Only through the development and transmutation of qi could limanifest itself.He adheres to li's practice,and puts emphasis on the practice of Confucianism's ethics.