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Yulgok(栗谷, 1536-1584) was one of the most famous neo-confucianists in the Chosun dynasty of Korea. Almost all neo-confucianists in this period were posed against Taoism and Buddhism with regards to the political and philosophical situation. But Yulgok, who considered chi(氣) to be more important compared with other neo-confucianists, had a more flexible attitude towards taoism. In this paper, I try to focus on the opinion of Yulgok's thoughts on immortality.
For that, 1. I researched the ultimate chi as a theological base of immortality. This is the point that separates the thought of immortality and neo-confucianism. Taoists think the ultimate chi (moogeuk 無極, or tao 道) is to be immortal. But neo-confucianists say that Li (理, taegeuk 太極) is a metaphysical being and chi is physical because moogeuk is the word that modifies taegeuk's character.
2. I researched Yulgok's theory of changing chi (氣質變化) and nourishing life (養生). His theory of nourishing life is built up in his own way and is based on his theory of chi. I point out that the difference is between the theory of immortality and neo-confusianism from the point of view concerning changing chi.
3. I researched Yulgok's detailed contents of thought in which he criticized the theory of immortality and nourishing life of taoism.
Through those surveys, I reached the following conclusion: although Yulgok regarded chi as more important compared to other neo-confucianists and accepted positively immortality and nourishing life of taoism, he also criticized the basic theory of immortality. He did not accept some important and basic points of view of the immortality theory; 1. He did not accept the being of ultimate chi that the theory of immortality is based on and is the starting point from which its theology unfolds. 2. He did not accept the thought of immortality that the human body itself can be changed to the greatest condition - the human body in a higher dimension made from ultimate chi. 3. He did not accept that the human can be a immortal being.
Yulgok built up his own theory based on taegeuk (太極) as the ultimate being and chi as physical. So, he denied that the ultimate chi is ultimate void and inexpressible. One of his very important views is presented in the harmonious cultivation of spirit and body through fostering the great righteous chi (浩然之氣) and original vital chi (眞元之氣). But he did not recognize the ultimate meaning of original vital chi. And he, instead of immortality, pursued actualizing Li as the ultimate basis and principle of morality. Although he basically and positively accepted taoist theory, he ultimately did not get out of the modes of speculation of neo-confucianism.
For that, 1. I researched the ultimate chi as a theological base of immortality. This is the point that separates the thought of immortality and neo-confucianism. Taoists think the ultimate chi (moogeuk 無極, or tao 道) is to be immortal. But neo-confucianists say that Li (理, taegeuk 太極) is a metaphysical being and chi is physical because moogeuk is the word that modifies taegeuk's character.
2. I researched Yulgok's theory of changing chi (氣質變化) and nourishing life (養生). His theory of nourishing life is built up in his own way and is based on his theory of chi. I point out that the difference is between the theory of immortality and neo-confusianism from the point of view concerning changing chi.
3. I researched Yulgok's detailed contents of thought in which he criticized the theory of immortality and nourishing life of taoism.
Through those surveys, I reached the following conclusion: although Yulgok regarded chi as more important compared to other neo-confucianists and accepted positively immortality and nourishing life of taoism, he also criticized the basic theory of immortality. He did not accept some important and basic points of view of the immortality theory; 1. He did not accept the being of ultimate chi that the theory of immortality is based on and is the starting point from which its theology unfolds. 2. He did not accept the thought of immortality that the human body itself can be changed to the greatest condition - the human body in a higher dimension made from ultimate chi. 3. He did not accept that the human can be a immortal being.
Yulgok built up his own theory based on taegeuk (太極) as the ultimate being and chi as physical. So, he denied that the ultimate chi is ultimate void and inexpressible. One of his very important views is presented in the harmonious cultivation of spirit and body through fostering the great righteous chi (浩然之氣) and original vital chi (眞元之氣). But he did not recognize the ultimate meaning of original vital chi. And he, instead of immortality, pursued actualizing Li as the ultimate basis and principle of morality. Although he basically and positively accepted taoist theory, he ultimately did not get out of the modes of speculation of neo-confucianism.
목차
ABSTRACT
1. 머리말
2. 근원적 일기의 문제
3. 氣質變化論과 浩然之氣論
4. 도교적 양생법과 神仙思想에 대한 認識
5. 맺는 말
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