이 논문은 퇴계학파의 ‘理發說’을 극단으로 해석하여 ‘心卽理’를 주장했던 한주학파에 대한 정재학파 심성론의 비판적 특징을 규명함으로써, 퇴계학의 전개양상과 퇴계학이 가진 학문적 다양성을 확인하려는 것이다. 더불어 대산 이상정의 성리설을 그대로 잇고 있는 것으로 이해되어 온 정재학파의 철학적 특징과 그 위치를 한주학파와의 비교를 통해서 확인해 보려는 것도 중요한 목적이다. 이를 위해 이 논문은 우선 한주학파의 철학적 특징을 이진상의 성리설을 중심으로 크게 두 가지로 정리하고, 그에 대해 정재학파를 열어갔던 유치명으로부터 그의 대표적 제자인 김흥락과 김도화, 그리고 권상익 같은 인물이 어떻게 비판하는지를 살펴보고 있다. 그 두 가지 입장은 첫째, 이진상이 이황으로부터 이어진 ‘리발설’을 적극적으로 해석하여, 실질적 의미의 ‘리발일도’를 제기하고 있다는 점이다. 발하는 것은 ‘리’밖에 없다는 관점이 강하게 제기되고 있으며, 이것은 ‘심즉리’로 이행되기 위한 기본적인 전제가 된다. 이러한 근거 위에서 둘째, 이진상은 ‘心卽理說’을 제기한다. 이를 위해 그는 주자학의 일반 명제인 性發爲情을 강조하면서, 정을 ‘已發한 리’로 해석한다. 나아가 심통성정에서의 ‘統’을 주재성 중심으로 해석함으로써 궁극적으로 ‘심즉리’를 주장하기에 이른 것이다. 이와 같은 이진상의 철학적 특징에 대해 정재학인들은 어떠한 입장을 가지는지를 두 개의 장으로 나누어 살펴보았다. 우선 ‘리발일도’에 가까운 이진상의 리발설에 대한 입장은 3장에서 정리하였다. 유치명과 정재학파의 문인들은 기본적으로 ‘리기호발’이라는 관점에서 리발설을 인정하지만, 동시에 사단과 칠정은 묘맥에 따라 리발과 기발 모두를 인정해야 한다는 입장을 견지함으로써, 전형적인 ‘리기호발설’을 보여준다. 이진상의 ‘리발일도’와 기호학파의 ‘기발일도’ 중간에 위치하고 있는 것이다. 이와 같은 리기호발설은 심즉리설에 대해서도 비판적 시각을 가지게 하는데, 그 내용은 4장에 정리했다. 리발과 기발을 동시에 인정하는 ‘리기호발설’은 심을 ‘리와 기를 합한 것’ 또는 ‘리와 기를 겸한 것’으로 이해하게 했다. 이러한 과정에서 ‘성발위정’의 논리는 미발의 성과 이발의 정을 나누어 이해하는 이론적 근거로 사용되고, 심통성정에서의 통은 주로 ‘통섭’과 ‘겸섭’으로 해석하는 경향을 보여준다. 그러면서 이들은 심의 속성에 대해 철저할 정도로 ‘合(兼)理氣’라는 입장을 견지하면서, 心卽氣나 ‘心卽理’에 대해 모두 비판적 입장을 견지한다. 정재학파의 이와 같은 이론적 특징은 퇴계학의 특수성을 받아들이면서도 주자학의 일반론에서 벗어나지 않으려는 이상정의 노력을 그대로 잇고 있는 것이다. 한주학파가 실질적인 리발일도와 여기에 근거한 심즉리설을 제기함으로써, 퇴계학이 주자학과 가진 차이를 확연하게 벌여가는 입장이라면, 정재학파는 퇴계학이 가진 차이를 주자학의 일반론 위에서 해석하려고 노력했던 것이다.

The purpose of this study is to identify development of Toegye's Philosophy and scientific diversity that it has, by making a close inquiry into critical characteristics of Jeongjae school's theory of human nature and mind for Hanjoo school which interpreted extremely Toegye schools's theory of the manifestation of principle(Li) and then asserted 'Mind is principle(心卽理)'. In addition, another purpose is to identify through comparison Hanjoo school with philosophical characteristics and the position of Jeongjae school that is succeeding to Neo-Confucianism of Daesan Yi Sang-jeong. For this, in this paper, first of all I arrange two philosophical characteristics of Hanjoo school focused on Neo-Confucianism of Yi Jin-sang, and I investigate from Yu Chi-myeong who had started Jeongjae school, to his disciples, Kim Heung-rak, Kim Do-hwa, and Kwon Sang-ik, how did they criticize Yi Jin-sang. These two viewpoints are that, first, Yi Jin-sang positively interprets 'theory of the manifestation of principle(Li)' that is succeeded from Yi-Hwang, so that raise on 'Theory of Libalildo(理發一途說)' of substantial sense, and this is fundamental premise. On this ground, secondly, Yi Jin-sang presents 'theory that heart is principle'. For this, he stresses "Seongbalwijeong(性發爲情)" that is general thesis of Zhuxi Studies(朱子學), and he interprets Jeong(情) as Li(理) which had manifested already. Furthermore, he, ultimately, asserted 'Mind is principle(心卽理)' by interpreting Tong(統) in the "Simtongseongjeong(Mind Contains Human Nature and Emotion 心統性情)" focused traits which presides over. I investigated as two chapter, what viewpoints do followers of Jeongjae school have, for these Yi Jin-sang's philosophical character. First above all, in chapter 3, I arranged Yi Jing-sang's theory of manifestation of principle(理發說) that is proximate to 'Libalildo(理發一途)'. Yu Chi-myeong and followers of Jeongjae school admits Libal(manifestation of principle 理發) in the position of 'Likihobal(Mutual Occurrence of Li and Ki 理氣互發)' but at the same time, they show typical 'theory of Likihobal', by sticking to position that Sadan(Four Clues 四端) and Chiljeong(Seven Emotions 七情) should admit both Libal and Kibal(氣發) pursuant to clue. Their position takes place in the middle of Yi Jin-sang's 'Libalildo' and Kiho school's 'Kibalildo'. This Likihobal has us critical viewpoints of 'Mind is principle(心卽理)', I arranged the contents in the chapter 4. Theory of 'Likihobal' that admits both Libal and Kibal was regarded Sim(Mind or Heart 心) as 'that sums up Li(principle 理) and Ki(氣)' or 'that combines Li and Ki'. In these course, logic of 'Seongbalwijeong(性發爲情)' is used as theoretical base that divides SeongJeong(性情) of Sim(Mind or Heart 心) by Seong(性) of Mibal(that doesn't manifest yet 未發) and Jeong(情) of Yibal(that had manifested already 已發). Tong(統) of Simtongseongjeong(心統性情) is interpreted mainly as 'Consilience 統攝' and 'combination 兼攝'. They stick to radically their opinion of 'Hapliki(that sums up Li and Ki 合(兼)理氣) for property of Sim(心), and hold fast to critical position for 'Mind is Ki(心卽氣)' or 'Mind is principle(心卽理)'. These theoretical characteristics of Jeongjae school accept particularity of Toegye philosophy, and succeed to efforts of Yi Sang-jeong who doesn't turn off from original principle of Zhuxi Studies(朱子學). As Hanjoo school raises substantial 'Libalildo(理發一途) and 'theory that Mind is principle(心卽理說)' based on it, if the theory of Hanjoo school is that which show difference between Toegye philosophy and Zhuxi Studies(朱子學), Jeongjae school had made a effort to interpret philosophical difference which Toegye philosophy has, on original principle of Zhuxi Studies.

The purpose of this study is to identify development of Toegye's Philosophy and scientific diversity that it has, by making a close inquiry into critical characteristics of Jeongjae school's theory of human nature and mind for Hanjoo school which interpreted extremely Toegye schools's theory of the manifestation of principle(Li) and then asserted 'Mind is principle(心卽理)'. In addition, another purpose is to identify through comparison Hanjoo school with philosophical characteristics and the position of Jeongjae school that is succeeding to Neo-Confucianism of Daesan Yi Sang-jeong. For this, in this paper, first of all I arrange two philosophical characteristics of Hanjoo school focused on Neo-Confucianism of Yi Jin-sang, and I investigate from Yu Chi-myeong who had started Jeongjae school, to his disciples, Kim Heung-rak, Kim Do-hwa, and Kwon Sang-ik, how did they criticize Yi Jin-sang. These two viewpoints are that, first, Yi Jin-sang positively interprets 'theory of the manifestation of principle(Li)' that is succeeded from Yi-Hwang, so that raise on 'Theory of Libalildo(理發一途說)' of substantial sense, and this is fundamental premise. On this ground, secondly, Yi Jin-sang presents 'theory that heart is principle'. For this, he stresses "Seongbalwijeong(性發爲情)" that is general thesis of Zhuxi Studies(朱子學), and he interprets Jeong(情) as Li(理) which had manifested already. Furthermore, he, ultimately, asserted 'Mind is principle(心卽理)' by interpreting Tong(統) in the "Simtongseongjeong(Mind Contains Human Nature and Emotion 心統性情)" focused traits which presides over. I investigated as two chapter, what viewpoints do followers of Jeongjae school have, for these Yi Jin-sang's philosophical character. First above all, in chapter 3, I arranged Yi Jing-sang's theory of manifestation of principle(理發說) that is proximate to 'Libalildo(理發一途)'. Yu Chi-myeong and followers of Jeongjae school admits Libal(manifestation of principle 理發) in the position of 'Likihobal(Mutual Occurrence of Li and Ki 理氣互發)' but at the same time, they show typical 'theory of Likihobal', by sticking to position that Sadan(Four Clues 四端) and Chiljeong(Seven Emotions 七情) should admit both Libal and Kibal(氣發) pursuant to clue. Their position takes place in the middle of Yi Jin-sang's 'Libalildo' and Kiho school's 'Kibalildo'. This Likihobal has us critical viewpoints of 'Mind is principle(心卽理)', I arranged the contents in the chapter 4. Theory of 'Likihobal' that admits both Libal and Kibal was regarded Sim(Mind or Heart 心) as 'that sums up Li(principle 理) and Ki(氣)' or 'that combines Li and Ki'. In these course, logic of 'Seongbalwijeong(性發爲情)' is used as theoretical base that divides SeongJeong(性情) of Sim(Mind or Heart 心) by Seong(性) of Mibal(that doesn't manifest yet 未發) and Jeong(情) of Yibal(that had manifested already 已發). Tong(統) of Simtongseongjeong(心統性情) is interpreted mainly as 'Consilience 統攝' and 'combination 兼攝'. They stick to radically their opinion of 'Hapliki(that sums up Li and Ki 合(兼)理氣) for property of Sim(心), and hold fast to critical position for 'Mind is Ki(心卽氣)' or 'Mind is principle(心卽理)'. These theoretical characteristics of Jeongjae school accept particularity of Toegye philosophy, and succeed to efforts of Yi Sang-jeong who doesn't turn off from original principle of Zhuxi Studies(朱子學). As Hanjoo school raises substantial 'Libalildo(理發一途) and 'theory that Mind is principle(心卽理說)' based on it, if the theory of Hanjoo school is that which show difference between Toegye philosophy and Zhuxi Studies(朱子學), Jeongjae school had made a effort to interpret philosophical difference which Toegye philosophy has, on original principle of Zhuxi Studies.

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Hanjoo school, Jeongjae school, Yi Jin-sang, Yu Chil-myeong, Mind is principle(心卽理), Likihobal(理氣互發), Simhapliki(心合理氣)