巍巖李柬人物性同論與心性一致論之研究

人與動物均同稟宇宙終極之天命而產生，其本性同一。無論是人抑或動物的本性，包括五常在內亦不能例外，故稱為「人物性同論」。作為這一觀念的代表的李柬，因此而與持「人物性異論」的韓元震形成了認識面上的對立。著眼於現實中因「氣質」而受影響的現象，肯定不同個人的差異的韓元震，其主張遭到了李柬的多方面的否定。李柬以為人性的同一不受「氣質之偏差」的限制，因此以超越的觀點態度，從各個角度分析包括人在內的萬物同一性的理由。又由於對人之本性的討論，必與道德實踐問題相關聯。李柬因此主張實踐道德之性善，必先做到「理氣同實，心性一致」道德才能實踐於具體現實。這一思想雖傳承自朱子學與栗谷學，但是在心論領域，仍遵從的是孟子學之傳統。

關鍵字

巍巖李柬；人物性同異論；五常；未發；本心；明德；實事；本然之心；氣質之心；理氣同實；心性一致

並列摘要

The debates of whether human nature and things nature are same or different began between Confucian scholars Oeam Lee Gan (1677-1727) and Namdang Han Won-jin (1682-1751) in the late Choson dynasty. Spreading from the two mentioned Confucian scholars, it became one of the biggest debates in Korean Confucianism. Oeam Lee Gan upheld the opinion that all beings including humans were equally endowed with ＂Ii＂ which is believed to be the original nature of all beings and identical to original nature and the Five Virtues. Their opinion that the Five Virtues were inherent in all beings led to the conclusion that all beings possessed an identical moral original nature. On another hand, Namdang Han Won-jin who upheld that the nature of human being and other living things was different stated that although all beings including humans were endowed with a basis of ＂li＂, the original nature of each being was different. The mentioned differences among the two points of views of human being and human nature gave rise to arguments between them. While Han Won-jin focused on the material nature to be potentially not good, Lee Gan focused on the original nature as perfectly good. The discussion of human nature is directly concerned in a problem of practicing morality. Lee Gan planned getting the daily life moralized through the assertion of ＂the essence of ＂Ii ki＂ is the same＂ and ＂unity of mind and nature＂ for realizing moral good in the real world. This Lee Gan's thought was inherited from ＂ZhuZiXue＂ and ＂LiGuXue＂, but in the theory of mind/heart, still follow the tradition of ＂MengZiXue＂.