퇴계의 “리발(理發)”과 “리자도(理自到)”설, 그 범주적 구분과 함의

초록

The purpose of this article is to reveal that Toegye interpreted various concepts according to their respective categories and original intentions in accordance with the fundamental spirit of Confucianism and clearly revealed their meanings. The four beginnings and seven emotions originally belong to the theory of values ​​and express objective facts, so explaining them with the ontological concepts of li and gi inevitably leads to categorical confusion. So, even though it was against the Zhuzi school’s system, Toegye interpreted them according to their original meaning. That is “Libal理發” and “Gibal氣發”. However, at this time, no ontological basis or argument was presented as to how “Libal” was possible. Toegye later applied the logic of body and function[體用] to explain the metaphysical system while interpreting “Lidong理動” and “Lijado.” Because these propositions were presented as positions on ontology and epistemology and as premises for practice. The main body[本體], Li, is originally inactive, but it is not without function. Rather, its metaphysical function includes both the power that forms phenomena and the phenomena that are revealed. The main body, Li, is the ‘actuality’. However, even though it is a actuality, it is through the awareness and practice of the mind that it is meaningfully realized in our world. Therefore, Toegye's intention in advocating "Lijado" is to emphasize our efforts, that is, the deliberation and practice through the mind. It can be evaluated that Toegye's arguments and claims made it possible to clearly understand the concepts whose categorical distinctions had been ambiguous by Zhuzi's metaphysical system, and thus to return "Libal" to its original meaning as the subjective basis of moral practice and "Lidong" and "Lijado" as their objective and universal basis.

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