韩儒郑霞谷的良知体用观——兼论与王阳明体用观的比较

Hagok Jeong Je-du's Theory on Liangzhi Ti-Yong and Its Comparison with Wang Yangming's Theory of Ti-Yong

论及中国与韩国的阳明学,王阳明与郑霞谷俱是创始者,他们奠定中、韩阳明学的理论高度,卓然成家。其中,良知体用观最能彰显中、韩阳明学的理论特色。本文聚焦于韩儒郑霞谷《良知(体用)图》的分析,并借由与王阳明良知体用观的比较,凸显郑霞谷良知体用观的内涵与特色。借此,本文也回应当代韩国学者崔在穆之见,指出郑霞谷所树立的良知体用观,虽植根于朝鲜时代性理学(朱子学)的土壤,但仍能相应于王阳明良知"体用一源"的特色,进而彰显韩国阳明学体用观的独特性。要言之,郑霞谷的良知体用观之独特,在于借由《良知(体用)图》的三个由内而外的同心圆,将性理学平列二分静态的"心统性情"之架构,转化为立体动态的"良知统性情",显示良知统性情之体用相即。他不仅回应韩国性理学独特的"四端七情"论辩,也有效针砭中国阳明学的"任情纵欲"之弊。

Wang Yangming and Hagok Jeong Je-du each established the theoretical profoundness of Chinese and Korean Yangming thoughts, whose defining characteristics are illuminated best by the theory of liangzhi ti-yong. Through a close analysis of Hagok's Liangzhi Ti-Yong diagram and a subsequent comparison to Wang Yangming's theory of liangzhi ti-yong, this paper highlights the underlying connotations and particular features of Hagok's theory of liangzhi ti-yong. In so doing, this paper also responds to contemporary Korean scholar Choi Jae-mok's thesis by stating that Hagok's theory still corresponds to Wang Yangming's concept of liangzhi and his coinage of the phrase ti yong yi yuan. Simply put, the uniqueness of Hagok's theory of liangzhi ti-yong lies in the way his diagram depicts progressive movement outward in three layers from a single concentric circle to transform the two-dimensional, dichotomous, and static 'xin tong xing-qing' framework of Korean Neo-Confucianism into a three-dimensional, dynamic framework by replacing xin with liangzhi to create 'liangzhi tong xing-qing,' thereby demonstrating the unity of substance and function. In this way, Jeong Je-du not only responds to the distinctive 'Four–Seven' debate of Korean Neo-Confucianism but also ef fectively corrects what he sees as the shortcoming of Chinese Yangming thought, namely overrating human feelings and desires.