| In a sense, Chinese philosophy is a life-centered, reconciliation-centered,self-awareness-centered one. Even though the above 3 aspects haverespectively different connotations, they have same significance. First of all,"life" is most fundamental and necessary value in the course of humanexistence. In this world, it is also one of the most threatened values, forexample, due to war, racial conflict, and industrialized society's environmentalpollution. Second, "reconciliation" is also important value that cannot beneglected in the course of human existence. And at the same time this valuehas something to do with the first value. Third, "self-awareness" is the valuethat human beings in our times need and is also reassurance for one'scapability and potentiality. We are supposed to be aware that throughself-awareness of "who I am" and self-cultivation we can be "sages"(Confucianism) and "Buddha" (Buddhism) and "sons and daughters of God"(Christianity). From the above 3 perspectives, we may realize that thecontradiction and/or conflict between tradition and modernization may besolved. Whenever the two values contradict each other, they used to besomething to be overcome. But nevertheless from the perspective of humanhistory's development, the two goes side by side as the past goes ahead of thepresent and the latter goes behind the former. In other words, they aresupposed to be integrated into one. Therefore the two are not only supposednot to be overcome and separated each other, but also are supposed to bereinterpreted in terms of the holistic perspective. In this article, we will try to make a comparative study on Zhu Xi and LiTuixi's theories of Li(Principle) Qi(Force) Xing(Human Nature)Qing(Emotion) and on the basis of the results will try to state creative 57meanings of Tuixi's Philosophy and its modern meaning. This article is mainlydivided into 3 parts. The first part discusses Zhu Xi's theories of Li Qi Xing Qing and theirhistorical origin. This part mainly states those theories of Li Qi Xing Qingfrom Pre-Qin Dynasty to Song Dynasty. These theories are the fountain of ZhuXi's theory of Li Qi Xing Qing. Zhu Xi's views on Li Qi Xing Qing were established on the basis of thetheories starting from Confucius and Mencius to Northern Song Dynasty's 5philosophers. His viewpoints on Li and Qi are as follows: in terms of ontology,â‘ "Li Qi Bu Xiang Za" (LiQi that are unmixed with each other) That is to say,the two cannot be mixed with each other in the ontological world. Therefore,Li is Li and Qi is Qi. Each has its own essential regulation. â‘¡"Li Xian QiHou" (Li first, Qi next) means that Li and Qi are in order in terms of logic. Inother words, Li has purity and absolute. From the perspective of phenomenon,â‘¢"Li Qi Bu Xiang Li"(Inseparable LiQi) signifies that even though Li ismetaphysical and Qi is physical, yet the two can not be separable. â‘£"Li QiWu Xian Hou" (Li Qi without 'order of first and next') signifies that the twohas no 'order of first and next' in terms of phenomenon. Zhu Xi's theories of Xing Qing are a sort of justification of traditionalConfucian belief such as Mencius that human being is good by nature, and atthe same time he tries to raise us the problem that how non-ethical (moral)behaviours happen to be in reality and tries to answer to how to solve it. Histheories of Xing Qing are seen in differentiating "Tian Ming Zhi Xing"(Nature of Heavenly Order) and "Qi Zhi Zhi Xing" (Nature of HumanTemperament). The second part talks about Tuixi's theories of Li Qi Xing Qing. This part 58describes his theories in detail after introduction to the propagative history of"Zhuziology"(the Philosophy of Chu-Tzu) into Korea On the basis of succeeding "Zhuzi-ology"(the Philosophy of Chu-Tzu),Tuixi's reformation was found in the theory... |
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