황종희와 정약용의 심학(心學) 비교

Abstract

The purpose of this research is to compare the learning of the mind-heart (K.simhak, 心學) of Lizhou Huang Zongxi (梨洲黃宗羲, 1610~1695) and Dasan Jeong Yak-yong (茶山丁若鏞, 1762~1836), who sought new thoughts beyond the orthodox doctrine of Zhu Xis dualistic Neo-Confucianism. First of all, both of them used the term spiritual intelligence (靈明) to describe the mind. But while Lizhou defined mind as spiritual material force and human nature as the minds spontaneous regularity from the perspective of Ki-monism (氣一元論), Dasan presented the concept of the spiritual mind directly connecting to the Lord on High and interpreted human nature as the ethical appetite for the good beyond the conceptual framework of principle and material force. As a result, whereas Lizhou reduced moral practice to a matter of maintaining or purely cultivating the mind of spiritual material force, Dasan emphasized the choice and determination of the mind itself that transcends the conditions of physical temperament as a key element of moral practice. Second, in the discourse on the human mind and the way-mind, Dasan, like Zhu Xi, interpreted the distinction between the human mind and the way- mind as an opposition and conflict between the public and private, the good and the evil. However, by reducing the way-mind to the human mind, Lizhou thought that the innate human mind, in which mind and principle are one, has the capacity for spontaneous morality in everyday affairs. Third, instead of relegating the human nature of metaphysical substance to an empty designation whose existence can only be confirmed through the moral feelings, Lizhou attributed cosmological essence to the innate sincere feelings such as Four Beginnings. Dasan, on the other hand, stripped human nature of its metaphysical substance and cosmological essence by redefining it as the ethical desires of the mind, and made the way-mind such as Four Beginnings toward the outward actions in human relations. In conclusion, while Huang Zongxi presented the new ideal of the innate mind of cosmological essence as the source of heavenly principle naturally manifesting in all everyday affairs on the basis of Ki-monism, Dasan departed from Li-Ki theory (理氣論) and constructed a new blueprint for practicing human ethics through subjective choice and physical practice in the confrontation between the human mind and the way-mind