"(Translation) 李珥 答成浩原(壬申)"의 두 판 사이의 차이
장서각위키
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{{Primary Source Document3 | {{Primary Source Document3 | ||
− | |Image = | + | |Image = 이이율곡전서답성호원1.jpg |
|English = | |English = | ||
− | |Chinese = | + | |Chinese = 李珥 答成浩原(壬申) |
− | |Korean = | + | |Korean = 이이 답성호원(임신)(''Yi I dapseonghowon(imsin)'') |
|Genre = [[Literati Writings]] | |Genre = [[Literati Writings]] | ||
|Type = | |Type = | ||
− | |Author = | + | |Author = 李珥 |
− | |Source = [http://db.itkc.or.kr/ | + | |Source = [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&itemId=BT&gubun=book&depth=5&cate1=Z&cate2=&dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&dataId=ITKC_BT_0201B_0080_010_0100&viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)] |
|Year = | |Year = | ||
|Key Concepts= | |Key Concepts= | ||
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|Editor = | |Editor = | ||
|Translation Year = 2019 | |Translation Year = 2019 | ||
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}} | }} | ||
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]] | [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]] | ||
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| [[File:이이율곡전서답성호원1.jpg|border|李珥 答成浩原(壬申)1|400px]] | | [[File:이이율곡전서답성호원1.jpg|border|李珥 答成浩原(壬申)1|400px]] | ||
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− | + | 聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然 | |
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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]] | ||
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− | + | 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 | |
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| [[File:이이율곡전서답성호원3.jpg|border|李珥 答成浩原(壬申)3|400px]] | | [[File:이이율곡전서답성호원3.jpg|border|李珥 答成浩原(壬申)3|400px]] | ||
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− | + | 矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。 | |
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+ | '''附問書''' | ||
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+ | 霖陰不止。想惟道況淸和否。傾仰不自已。前稟別紙。乞答示何如。今看十圖心性情圖。退翁立論。則中閒一段曰。四端之情。理發而氣隨之。自純善無惡。必理發未遂而揜於氣。然後流爲不善。七者之情。氣發而理乘之。亦無有不善。若氣發不中而滅其理。則放而爲惡云。究此議論。以理氣之發。當初皆無不善。而氣之不中。乃流於惡云矣。人心道心之說。旣如彼其分理氣之發。而從古聖賢皆宗之。則退翁之論。自不爲過耶。更望於此痛加血戰。極意消詳。以解鈍澁之惑。千萬至祝。心之虛靈知覺。一而已矣。而有人心道心之二名。何歟。以其或生於形氣之私。或原於性命之正。理氣之發不同。而危微之用各異。故名不能不二也。然則與所謂四端七情者。同耶。今以道心謂之四端可矣。而以人心謂之七情則不可矣。且夫四端七情。以發於性者而言也。人心道心。以發於心者 | ||
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| [[File:이이율곡전서답성호원4.jpg|border|李珥 答成浩原(壬申)4|400px]] | | [[File:이이율곡전서답성호원4.jpg|border|李珥 答成浩原(壬申)4|400px]] | ||
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− | + | 而言也。其名目意味之閒。有些不同焉。幸賜一言。發其直指。何如。人心道心之發。其所從來固有主氣主理之不同。在唐虞無許多議論時。已有此說。聖賢宗旨。皆作兩下說。則今爲四端七情之圖。而曰發於理發於氣。有何不可乎。理與氣之互發。乃爲天下之定理。而退翁所見。亦自正當耶。然氣隨之理乘之之說。正自拖引太長。似失於名理也。愚意以爲四七對擧而言。則謂之四發於理。七發於氣可也。爲性情之圖。則不當分開。但以四七俱置情圈中。而曰四端。指七情中理一邊發者而言也。七情不中節。是氣之過不及而流於惡云云。則不混於理氣之發。而亦無分開二岐之患否耶。幷乞詳究示喩。未發之體。亦有善惡之可言者。甚誤。喜怒哀樂之未發。謂之中。中也者。大本也。安有善惡之可言耶。衆人之心。不昏昧則必散亂。大本不立。故不可謂之中也。幸於一瞬之閒。或有未發之時。則卽此未發之時。全體湛然。與聖人不異矣。惟其瞥然之際。還失其體。昏亂隨之。故不得其中耳。其所以昏且亂者。由其拘於氣質故也。若曰拘於氣質而不能立其大本則可也。若曰未發之時。亦有惡之萌兆則大不可。蓋其或昏 | |
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| [[File:이이율곡전서답성호원5.jpg|border|李珥 答成浩原(壬申)5|400px]] | | [[File:이이율곡전서답성호원5.jpg|border|李珥 答成浩原(壬申)5|400px]] | ||
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− | + | 昧。或散亂者。不可謂之未發也。 | |
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+ | '''心性情圖''' | ||
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+ | 程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則釋 | ||
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| [[File:이이율곡전서답성호원6.jpg|border|李珥 答成浩原(壬申)6|400px]] | | [[File:이이율곡전서답성호원6.jpg|border|李珥 答成浩原(壬申)6|400px]] | ||
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− | + | 氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀,揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。千萬不是。切宜速改。 | |
+ | 右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。 | ||
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(translation) | (translation) |
2019년 6월 26일 (수) 20:41 판
Primary Source | ||
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Title | |
English | ||
Chinese | 李珥 答成浩原(壬申) | |
Korean(RR) | 이이 답성호원(임신)(Yi I dapseonghowon(imsin)) | |
Text Details | ||
Genre | Literati Writings | |
Type | ||
Author(s) | 李珥 | |
Year | ||
Source | 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) | ||
Year | 2019 |
목차
- 1 Introduction
- 2 Original Script
- 3 Discussion Questions
- 4 Further Readings
- 5 References
- 6 Translation
- 6.1 (sample) : Jaeyoon Song
- 6.2 Student 1 : (Write your name)
- 6.3 Student 2 : (Write your name)
- 6.4 Student 3 : (Write your name)
- 6.5 Student 4 : (Write your name)
- 6.6 Student 5 : (Write your name)
- 6.7 Student 6 : (Write your name)
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- 6.12 Student 11 : (Write your name)
- 6.13 Student 12 : (Write your name)
- 6.14 Student 13 : (Write your name)
- 6.15 Student 14 : (Write your name)
Introduction
Original Script
Discussion Questions
Further Readings
References
Translation
(sample) : Jaeyoon Song
- Discussion Questions:
Student 1 : (Write your name)
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