人物性 同論의 근대적 전개

The Clue and Development of Modernity within Mibalsimchesunseonron

This Article is to research metaphysical logic structure and intellectual historical meaning on Yi Gan(李柬)'s Mibalsimchesunseonron(未發心體純善 論 : not yet concrete phase of mind-pure good-theory). First of all, his most important argument is that there existed a difference between deep mibal as reaching equilibrium of milal(中低未發, 未發之中) and superficial mibal as not reaching equilibrium of milal(不中底未發). To extend this logic, he defined deep mibal as fundamental mind(本然之心), superficial mibal as material force mind(氣質之心). Moreover, he insisted that fundamental mind revealed fundamental nature(本然之性), material force mind revealed material force nature(氣質之性). In other words, because all of humane beings have not only a fundamental nature but also a fundamental mind which is called innate pure good mind, and all human beings have equal ability to become sage. By the way, Han Won jin(韓元震) criticized Yi Gan's fundamental mind revealing fundamental nature as Buddhism or Yangming study, because Yi Gan's theory implied emphasis on the value of mind more than nature. However, Hong Jik phil(洪直弼) supported Yi Gan's theory as Zhu xi study and recriticized Han Won jin's critic of Yi Gan. As matter of fact, to compare Yi Gan with Nie bao(聶豹) who emphasized equilibrium of milal (未發之中) in the Yangming school, and although Yi Gan's theoretical system is different from Nie Bao's, there is similarity of emphasis on getting freedom of inner mind. Through the medium of Hong Jik phil, Yi Gan's theory is inherited and developed by Choi Lim(崔林) who is the supposed teacher of Choi Che u (崔濟愚) a well known founder of Donghak(東學). And Choi Che u declared that the dignity and equality of humane being was through the literary and missionary work. At that point, it is estimated that his thought has implication of modernity.