栗谷对人心道心分判的阐释特征研究  

Yulgok’s Study on the Interpretation Characteristics of the Judgment of Human Heart(Renxin)and Natural Order(Daoxin)

作　　者：赵甜甜 [韩]崔英辰[2] Zhao Tiantian;Cui Yingchen

机构地区：[1]中山大学国际翻译学院,广东珠海519082 [2]韩国成均馆大学儒学系,韩国首尔03063

出　　处：《孔子研究》2022年第4期146-154,160,共10页Confucius Studies

摘　　要：栗谷对人心道心的阐释与朱子有本质的不同,认为人心道心二心的根源都是理,是“一源论”;朱子的“或生或原说”是阐释学层面的主观表述,而非存在论层面的事实论述,因此不是“推本之论”。栗谷根据所由来者是“性命在心”还是“血气成形”,所指向的对象是道义还是口体,所乘之气是本然之气还是所变之气,判断源于理的心是流向人心还是道心。栗谷这种创造性的阐释方法,加速了儒学在韩国的本土化,对朝鲜朝中后期的儒学发展产生了深刻影响。Yulgok offered a different interpretation of Renxin(人心)and Daoxin(道心)from that given by Zhuxi.To be specific,in Yulgok's view,both concepts are based on the Li,which falls within the category of monism.However,"Huo Sheng Huo Yuan"quoted from Zhuzi's Collected Commentaries of the Four Books is a subjective interpretation rather than an ontological discussion,thus being not regarded as exploring the origin.Yulgok argued that Daoxin arises since Xing and Ming are within one's heart while Renxin emerges as Xue and Qi take form.The former points to the Dao,but the latter refers to the human body.Moreover,Daoxin is originated from Ben Ran Zhi Qi while Renxin is derived from Suo Bian Zhi Qi.Besides,Yulgok determined if Renxin or Daoxin is the place where Li reaches.Overall,this new interpretation expedited the koreanization of Confucianism and produced a far-flung influence on the development of Confucian doctrines in the middle and later Joseon dynasty.

关 键 词：人心 道心 理 栗谷 

分 类 号：B3[哲学宗教—外国哲学]