韓儒鄭霞谷的良知體用觀－兼論與王陽明體用觀的比較

論及中國與韓國的陽明學，王陽明（名守仁，1472-1529）與鄭霞谷（名齊斗，1649-1736）俱是創始者，他們奠定中、韓陽明學的理論高度，卓然成家。其中，良知體用觀最能彰顯中、韓陽明學的理論特色。本文聚焦於韓儒鄭霞谷「良知（體用）圖」的分析，並藉由與王陽明良知體用觀的比較，凸顯鄭霞谷良知體用觀的內涵與特色。藉此，本文也回應當代韓國學者崔在穆之見，指出鄭霞谷所樹立的良知體用觀，雖植根於朝鮮時代性理學（朱子學）的土壤，但仍能相應於王陽明良知「體用一源」的特色，進而彰顯韓國陽明學體用觀的獨特性。要言之，鄭霞谷的良知體用觀之獨特，在於藉由「良知（體用）圖」的三個由內而外的同心圓，將性理學平列二分靜態的「心統性情」之架構，轉化為立體動態的「良知統性情」，顯示良知統性情之體用相即。他不僅回應韓國性理學獨特的「四端七情」論辯，也有效針砭中國陽明學的「任情縱欲」之弊。

關鍵字

鄭霞谷；良知（體用）圖；王陽明；體用一源；任情縱欲

並列摘要

Wang Yangming (Shou-ren, 1472-1529) and Jeong Hagok (Jedu, 1649-1736) are the respective founders of Chinese and Korean Yangming Schools. They each established the theoretical profoundness of Chinese and Korean Yangming thought, whose defining characteristics are illuminated best by the theory of liangzhi tiyong. Through a close analysis of Jeong Hagok's ＂liangzhi tiyong chart＂ and subsequent comparison of it to Wang Yangming's theory of liangzhi tiyong, this paper highlights the underlying connotations and particular features of Jeong Hagok's theory of liangzhi tiyong. In so doing, this paper also responds to the contemporary Korean scholar Choi Jae-mok's thesis that Jeong Hagok's theory of liangzhi tiyong are rooted in Choson Neo-Confucianism, by pointing out that Hagok's theory still corresponds to Wang Yangming's concept of liangzhi and his coinage of ＂ti yong yi yuan.＂ In addition, this paper further demonstrates the uniqueness of the Korean Yangming School theory of tiyong. Simply put, the uniqueness of Jeong Hagok's theory of the relationship between liangzhi tiyong lies in the way his chart depicts progressive movement outward in three layers from a single concentric circle to transform the two-dimensional, static and dichotomous ＂xin tong xing-qing＂ framework of Korean Neo-Confucianism into a three-dimensional, dynamic framework by inserting liangzhi in place of ＂xin＂ to create ＂liangzhi tong xing-qing＂, thereby demonstrating the unity of substance and function. In this way, Jeong Hagok not only responds to the unique ＂four beginnings and seven emotions＂ debates of Korean Neo- Confucianism, but also effectively corrected what he saw as the shortcomings of Chinese Yangming schools, namely, the intemperate satisfaction of one's desires.