丁茶山的心性思想──從西學靈魂論之格義談起

Dasan Jeong Yak-yong’s Xin-Xing Theory: From an Examination of Geyi in the Context of the Western Learning Theories of the Soul

朝鮮後期的儒學發展，呈現性理學、陽明學、實學紛陳的思想面貌。其中，實學大家茶山丁若鏞（1762-1836）以格義來吸納晚明耶穌會士之漢文西學書，進而有哲學思想的創新。本文從西學靈魂論傳入朝鮮所引發的格義談起，分析茶山如何在概念與思維的轉換中，解構性理學的哲學典範，建構其心性思想，締造心論、性嗜好說、德行論三合一的倫理思想，並闡釋其心性思想的哲學意義。
本文指出《天主實義》之「三魂」、「三司」、「德善」等觀念，對於星湖李瀷（1681-1763）、茶山的心性思想皆有影響。星湖積極吸收西學，以儒學之「三心」來格義西學之「三魂」。降至茶山的心論，亦將西學「三魂」的思維框架化用為「心有三等」，主張心是神形妙合，並從五臟之心、靈明之心、心之所發之心等三方面來理解心的意義。且又化用靈魂「三司」之框架，分析「靈明之心」有性（樂善恥惡）、權衡（選擇）、行事（實踐）三種功能。此三種功能缺一不可，故由心之「性」，茶山闡釋其性嗜好說，以道德嗜好作為一切道德現象之所以可能的動能；由心之「權衡」，茶山強調人心與道心的善惡抉擇，以此建立道德的善惡與責任歸屬；由心之「行事」，茶山重視後天之「德」，指出仁義禮智並非先天本有，乃是後天實踐的德行。
茶山的心性思想，涉及他對道德主體的建構，強調道德實踐之向外的能動性；其理論框架與概念意涵，既不同於性理學，也非西學靈魂論及其相關倫理思想的套用，更非先秦孟子心性論的回歸。故其心性思想因化用西學靈魂論之思維框架，另闢蹊徑，有其創造性轉化的面向，值得關注。

Late Joseon Confucianism unfolded with a diverse array of philosophical schools, including Neo-Confucianism (Seonglihak), the Yangming School (Yangmyeonghak), and practical learning (Silhak). Among these, the prominent scholar Dasan Jeong Yak-yong (1762-1836) innovatively absorbed Western Learning through the lens of conceptual analogical interpretation (geyi), assimilating Chinese Christian texts introduced by late Ming Jesuit missionaries, thus paving the way for philosophical innovation. This article begins by discussing geyi, which was sparked by the introduction of Western theories of the soul into Korea. It analyzes how Dasan deconstructed the philosophical paradigm of Neo-Confucianism while constructing his own theory of human mind and human nature (Xin-Xing theory) amidst the conceptual and cognitive shifts of his time. This endeavor culminated in the synthesis of a unified ethical framework, incorporating theories of the mind, theory of human nature as moral inclination, and virtue theory, thus elucidating the philosophical significance of his Xin- Xing theory.
This article highlights the influence of concepts such as the“three Souls (vegetative, sensitive, rational),”“three faculties of the soul,”and“moral goodness”from Matteo Ricci’s Tianzhu shiyi on the Xin-Xing theories developed by Seongho Lee Ik (1681-1763) and Dasan. Seongho actively assimilated Western Learning, employing the Confucian concept of the“three minds”to construe the notion of the“three Souls”in Western Learning via conceptual analogical interpretations. In Dasan’s theory of mind (Xin), the Western conceptual framework of“three Souls”was adapted as“three levels of mind.”He advocated for the view that the mind is a mysterious union of spirit and form, interpreting the significance of the mind from three perspectives: Xin as an organ of the five viscera, Xin as clear intelligence (lingming mind), and Xin as issuances of thoughts and emotions. Furthermore, by adapting the framework of the“three faculties”of the soul, he analyzed the functions of the“lingming mind”as having three aspects: the function of inherent human nature (enjoying goodness and feeling ashamed of evil), the function of deliberation (making choices), and the function of action (practices). These three functions are indispensable; therefore, starting from Xin’s nature, Dasan elucidates his theory of human nature as moral drive (seongkiho-sul), asserting that moral inclinations serve as the potential energy behind all moral phenomena. Through Xin’s deliberation, Dasan emphasizes the moral choices between good and evil made by the human mind (renxin) and the mind of the dao ( daoxin), thereby establishing the attribution of moral goodness or evil and responsibility. Finally, concerning the function of action of the mind, Dasan emphasizes the importance of acquired virtues, stating that benevolence, righteousness, propriety, and wisdom are not innate but rather cultivated through practices.
Dasan’s Xin-Xing theory involves his construction of the moral subject, emphasizing the outward agency of moral practice. Its theoretical framework and conceptual implications are neither akin to Neo-Confucianism nor a mere application of Western theories of the soul and relevant ethical ideas. Furthermore, it does not entail a return to the pre-Qin Mencian Xin-Xing theory. Therefore, Dasan’s Xin-Xing theory, by appropriating the framework of Western Learning theories of the soul, charts a new path and creative transformation.