栗谷孝思想的理气论基础研究

Study on Yulgok's Li-Qi Theory--Examining the Chapter of“Hyogyeon”in Seonghakjibyo

栗谷在《圣学辑要·孝敬章》中主张“人子之身,父母生之,血肉性命,皆亲所遗”,即人之身体是血肉与性命的综合体。他对身体产生这种认识的理气论基础是在重视理的同时,积极强调气的能动性与自主性。他否定理对气运动的统治,认为阴阳动静可以看作自我的原因,这是他对理气概念的一种新的诠释。在对主理的倾向和主气的倾向进行批评、综合的过程中,一些折中的做法使得他自身的理论体系显得有些矛盾,而这种矛盾具体表现在“自尔”和“所以然”的关系上。从形式伦理学上看,代表着气由于自身原因产生运动的“自尔”,和代表着理对气的主宰性和统治性的“所以然”本来是不可能同时存在的矛盾关系,而“妙”解决了这种矛盾,这也正是栗谷的自得处。

By examining quotations,such as“A child's body is born by his parents.So,his blood,flesh and life are all left by his parents”which means that human body is an amalgam of blood,flesh and life,from the chapter of“Hyogyeon,Filial Duty(孝敬章)”,Seonghakjibyo(圣学辑要Essentials of the Study of Sages)by Yulgok,this paper clarifies that Yulgok Lee Yi(1536-1584)attached tremendous importance to Principle(理Li)and Energy(气Qi),but denied Li's governance of Qi.Moreover,according to Yulgok Lee,Yin(Static)and Yang(Dynamic)can be considered as two opposites of self-causing,which offers a new interpretation of the Li-Qi conception.Hence,Yulgok's Li-Qi theory seems to be self-contradictary,as represented by the relation between Self-Movement(自尔)and Li's Governance of Qi(所以然).In the end,the actual incompatibility between Self-Movement and Li's Governance of Qi can only be eliminated by Subtlety(妙),one of the most important concepts in Yulgok's Li-Qi theory.