"(Translation) 李珥 答成浩原(壬申)"의 두 판 사이의 차이
장서각위키
Kanghunahn (토론 | 기여) 잔글 |
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(다른 사용자 한 명의 중간 판 3개는 보이지 않습니다) | |||
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|Key Concepts= | |Key Concepts= | ||
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]] | |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]] | ||
− | |Editor = | + | |Editor = Kanghun Ahn |
|Translation Year = 2019 | |Translation Year = 2019 | ||
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| [[File:이이율곡전서답성호원2.jpg|border|李珥 答成浩原(壬申)2|400px]] | | [[File:이이율곡전서답성호원2.jpg|border|李珥 答成浩原(壬申)2|400px]] | ||
||之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思 善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之 | ||之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思 善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之 | ||
− | ||The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. | + | ||The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. That whereby qi does the arousing is li. The cases of the arousal [of the feelings] emerging directly from correct li with no inference from qi are the mind of the way, which is a good aspect of the seven feelings. In cases where at the moment of arousal qi has already interfered are the human mind, which is the combination of good and evil in the seven feelings. In cases where one recognizes the interference of qi, exercises careful discernment, and follow correct li, then the human mind can listen to the mandate from the mind of the way. When one is not able to exercise careful discernment and consider one’s direction, then your feelings are to be replete with flaming desires and the human mind is all the more perilous and the mind of the way all the more subtle [and hard to realize]. The exercise of careful discernment is entirely a matter of the consciousness. Therefore, in cultivating oneself nothing has priority over making the consciousness sincere. Nowadays, if one says that in the case of the four inklings li arises and qi follows it, while in the case of the seven feelings qi arises and li mounts on it, then li and qi are as two things, one of which is anterior, one posterior, and they stand in contrast as two branches each with its own distinct emergence. How does this not amount to there being two foundations of man’s mind? As for the feelings, although there are myriad ramifications, which of these is not the arousal of li? It’s just that some are disrupted by qi and interfered with, while others are not disrupted and submit to li. |
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=='''Discussion Questions'''== | =='''Discussion Questions'''== | ||
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=='''Further Readings'''== | =='''Further Readings'''== | ||
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* View together with '''~~'''. | * View together with '''~~'''. | ||
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''Translation'' | ''Translation'' | ||
* ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994. | * ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994. | ||
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[[Category:2019 JSG Summer Hanmun Workshop]] | [[Category:2019 JSG Summer Hanmun Workshop]] | ||
[[Category:Advanced Translation Group]] | [[Category:Advanced Translation Group]] | ||
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2022년 2월 14일 (월) 21:13 기준 최신판
Primary Source | ||
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Title | ||
English | ||
Chinese | 李珥 答 成浩原(壬申) | |
Korean(RR) | 이이 답 성호원(임신)(Yi I Dap SeongHowon(Imsin)) | |
Text Details | ||
Genre | Literati Writings | |
Type | Letter | |
Author(s) | 李珥 | |
Year | 1572 | |
Source | IMG. Korean National Assembly Library (국회전자도서관)
TXT. Korean Classics and Literati's Collection of Writings (한국고전종합DB) | |
Key Concepts | ||
Translation Info | ||
Translator(s) | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group) | |
Editor(s) | Kanghun Ahn | |
Year | 2019 |