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1943년 ｢양금신보 4조｣로부터 출발한 만당 이혜구 선생님의 우리 음악사학 관련 연구는 일부 민속음악을 제외한다면 한국인에 의한 서양음악을 포함하여 거의 모든 갈래의 우리음악을 대상으로 한 실증적 음악사 연구를 통해 큰 성과를 거두었다. 고대로부터 20세기 전반에 이르는 역사적 유물이나 악보 및 기록이 있는 모든 갈래의 음악과 그 주변 상황이 보다 바람직한 우리 음악사학 정립을 위한 선생님의 연구대상이 되었다. 선생님의 4회에 걸친 우리 음악사 서술, 3회에 걸친 󰡔악학궤범󰡕의 역주, 정간보를 비롯한 여러 옛 악보집에 담긴 음악실체와 그 해독 방법에 관한 연구결과들은 특별히 이 방면의 우리 음악사학 정립에 지대한 영향을 주면서 후학들을 위한 바른 지침이 되는 성과를 거두고 있다. 선생님은 1943년에서 1985년에 이르는 선생님의 모든 연구 여정을 대략 10년을 주기로 하여 모두 네 이정표로 나누었으나, 2005년에 이르는 지속된 선생님의 연구여정은 여기에 두 이정표를 더할 수 있게 하였다. 이후 생의 마지막 순간까지도 문제 해결을 위한 학문적 산을 넘는 선생님의 연구 여정은 쉼이 없었다. 이와 같은 쉼 없는 학문적 여정에서 선생님의 강한 지행(知行)의 실증적인 긍정적 연구태도는 끊임없이 실존의 생명력을 발휘하였고, 바로 이러한 점은 선생님 음악사학의 큰 특징이 된다. 선생님에 의하면 우리의 음악사학은 주로 역사적 악보와 유물을 가진 과거의 우리음악을 연구대상으로 하는 역사적 음악학에 해당되기 때문에 우리의 음악사학은 증명을 중시하여야 하며, 연구방법보다는 연구주제를 중시하여야 하고, 가설에서 출발하는 연역방법보다는 비교방법을 통해서 같음이 아닌 다름의 의미를 연구하고, 그 결과를 바른 용어를 사용하여 설명하는 학문이어야 한다. 선생님은 음악사학적으로 풀어야 문제의식의 확보와 문인의 음악활동사 시도를 중요한 과제로 보면서 단편적인 음악사학적인 점을 선으로 연결하는 작업을 보다 시급한 과제로 보았다. 바로 선생님의 이러한 모습에서 현재의 음악사학자와 과거 사실과의 중단 없는 대화를 통한 소통적 음악사학관과 어려운 상황의 도전에 불굴의 정신으로 응전하는 강한 지행(知行)의 긍정적 음악사학관이 읽혀진다. 선생님은 이와 같은 우리음악을 바라보는 음악사학관에 바탕 하여 일관되게 실증적 방법으로 우리의 음악사와 관련된 제반 사안들을 삶의 마지막 순간이 이르기까지 중단 없이 논구하여 우리 음악사학의 미래를 여는 새 길을 개척하였고, 후학들이 그 길을 편하게 갈 수 있도록 하였다.

Lee Hye-Ku’s studies on Korean historico-musicology, which started in 1943, include almost all genres and periods of Korean traditional music and Western music composed by Korean composers under the rule of Japanese imperialism except for some Korean folk music. Positively conducted his all studies were rewarded with good fruits. Historical remains from the antiquity to the first half of the 20th Century, musical pieces in old musical anthologies, and literally recorded music of all genres and surrounded situations of it were his study themes for the establishment of Korean historico-musicology. Of all his studies, especially his four separated writings on Korean music history, three annotated translations of Akhak-gwebeom (canon of music) and all study results on musical pieces and the way of interpretation of those music in old anthologies of music including square musical notation have influenced the establishment of Korean historico-musicology based on these fields and have been crowned with great success of becoming a right guide for younger scholars of next generations. He roughly marked his all study results from 1943 to 1985 as four periodical milestones based on about ten years; however, he had not stopped his study since then so that we can add another two more periodical milestones considering his study until 2005 based on about ten years as well. It goes without saying that he had not stop to study for solving the problems and crossing academic mountains since 2005. His positive and affirmative studying attitudes based on strong knowledge and conduct had continually demonstrated viable existential power, and this power is a distinguished characteristic of his historico-musicology. According to him, Korean historico-musicology should lay stress on verification, study theme than study method and study the meaning of difference through comparative way than deductive way which started from hypothesis. Finally it should be a science which explains the study results using right terminology because Korean historico-musicology is corresponded to historical musicology focused mainly on historic musical notations and remains of the past according to him, too. Considering of securing the cognitive faculty of academic problem and studying the history of Joseon literati music as two of the most important tasks, he thought of the work for connecting some bits of dot like information on music history with line as more important and urgent thing for his study of music history to solve. We can read his strong affirmative philosophy of music history based on knowledge and conduct challenging the worst difficulty with an indomitable spirit in upper mentioned his thought which shows communication between a present music historian and the musical facts of the past without interrupting. He had continually studied almost all subjects concerned on Korean music history until his death without any discontinuation using positive way based on the upper mentioned his philosophy of music history. He had blazed a trail in a new way of opening the future of Korean historico-musicology, and paved a highway for younger scholars to come.

Implicit trait policy (ITP) theory argues that the relationship between personality and behavior is mediated by implicit trait policy, or effectiveness beliefs that people hold about trait-expressive behaviors in social situations. Also, ITP theory argues that personality affects ITPs, such that people are likely to hold stronger effectiveness beliefs about behaviors that express their own personality than behaviors that do not. The current study applied the ITP theory perspectives explained above in the context of feedback delivery in organizational settings to test the hypothesis that supervisor agreeableness is related to prosocial feedback (e.g., showing empathy and kindness in providing performance feedback) through its relationship with effectiveness beliefs about prosocial behavior at work (i.e., prosocial ITP). Based on the data that were collected from a sample of supervisors (N = 248), we found that supervisor agreeableness was related to prosocial feedback delivery only through its relationship with prosocial ITP.

본고에서는 동아시아불교의 핵심이라고 할 수 있는 禪學과 그와 깊은 영향관계를 가진 陽明學, 그리고 四象醫學에 있어서의 人間論을 비교해보았다. 그러나 人間論의 영역은 상당히 폭이 넓은 까닭에 전면 적인 비교는 사실상 커다란 무리가 따르기 때문에 본고에서는 다만 聖賢이 되는 가장 핵심적인 측면이 라고 할 수 있는 ‘知行’에 한정하여 이 세 분야를 고찰하였다. 祖師禪에 있어서는 祖師禪의 성립을 알리는 『六祖壇經』을 중심으로 고찰하였다. 『壇經』에서는 다 른 불교종파와는 다르게 우리가 흔히 접하는 일반사람들의 人性과 心性으로부터 佛性을 해석하고 있 음을 발견할 수 있다. 이러한 측면은 전통적인 佛性論이라기보다는 오히려 儒家 孟子의 四端說 흔적을 더욱 엿볼 수 있다. 특히 人間의 本性을 철저하게 긍정하여 그 本然으로부터 반성하면 聖賢에 이를 수 있다는 反求諸己의 사상과 우리들의 人性과 心性을 명확하게 본다면 成佛할 수 있다는 ‘見性成佛’은 상 당히 유사성을 지니고 있음을 알 수 있다. 또한 祖師禪의 知行論은 바로 定慧의 문제로 나타나는데, 『 壇經』에서는 그러한 定․慧가 따로 설정되는 것이 아니라 완전히 평등하다는 ‘定慧等學’으로 귀결시키 고 있음을 볼 nt 있다. 陽明學을 흥기시킨 王陽明은 心과 理를 다르게 설정하는 朱熹의 理學과는 다르게 ‘心卽理’로부터 출발 하여 ‘마음’을 ‘良知’로 귀결시키고 있다. 이러한 ‘良知’는 철저하게 『壇經』의 영향을 받았음이 그의 저서인 『傳習錄』에서 매우 뚜렷하게 보인다. 王陽明은 知․行의 문제에 있어서 기존의 ‘先知後行’ 혹 은 ‘先行後知’ 등의 관점을 비판하면서 ‘知行合一’을 제창한다. 이러한 知行合一의 근거는 바로 ‘心卽理’ 에 두고 있는데, 그 논술과정에서 아주 명확하게 『壇經』에 나타나는 ‘定慧等學’의 영향을 받았음을 엿볼 수 있다. 四象醫學에서는 우리 존재는 누구나 聖人이 될 수 있는 資質을 지니고 있지만, 다양한 욕심 등으로 그 렇게 되지 못하고 있음을 四象體質로 분석하고 있다. 또한 聖人이 될 수 없는 가장 근본적인 이유는 바 로 마음의 문제로 보아서 철저한 ‘知行’을 강조하고 있다. 이러한 祖師禪과 陽明學, 그리고 四象醫學에서 보는 인간의 본질은 모두 기본적으로 聖人의 資質을 갖 추고 있지만, 사람들의 無知와 나태 등이 원인이 되어 聖人이 될 수 없다는 관점을 가지고 있다. 따라 서 모두 知行을 강조하여 聖人을 완성하도록 하는 가르침을 펼치고 있다고 하겠다. 그러나 그 구체적 인 실천방법에 있어서는 祖師禪과 陽明學, 그리고 四象醫學이 서로 다른 설정을 보이고 있다. 그것은 세 분야가 각각 佛敎․儒學․醫學이라고 하는 속한 분야가 다른데 기인한다고 하겠다.

In this article the author attempted to compare the Chan studies, which can be said to be the core of East Asian Buddhism, with the theories of humanity in both the Yang-ming studies, which is deeply connected with Chan, and the Sasang Medicine. However, the scope of the theory of humanity is so wide that a comprehensive comparison between them will be virtually too much. Thus in investigating the above three fields the author restricted his research topic to the ‘knowledge and conduct’ 知行, which may be the most essential aspect in achieving sainthood. As for Patriarchal Chan, the author examined the Liuzu tanjing, 『六祖壇經』 or the Platform Sutra of the Sixth Patriarch, as it reportedly heralded the formation of Patriarchal Chan. The Tanjing is said to interpret the idea of Buddhahood from the perspective of ordinary man’s human nature and mind nature, and this kind of perspective was different from the then other Buddhist schools. Such a new interpretation can be strongly traced from the Confucian scholar Mencius view of Four Beginnings 四端 on human nature, rather than from the traditional theory of Buddhahood. In particular there is a significant resemblance between Mencius idea of self-reflection 反求諸己 and the Tanjing’s idea of seeing one's own nature and directly accomplish Buddhahood 見性成佛. After all, the former emphasizes that one can attain sainthood if one thoroughly affirms one’s original nature 本性 and then reflects on oneself from this original state 本然; the latter, that one can attain Buddhahood if one can see clearly one’s human nature 人性 and mind nature 心性. Not only that, the Patriarchal Chan’s theory of knowledge and conduct 知行論 makes an appearance in the shape of ‘meditation and wisdom’ 定慧, and the Tanjing brings to a conclusion that this ‘meditation and wisdom’ is established not in a separate manner but as the ‘equal learning of meditation and wisdom’ 定慧等學. Different from Zhu Xi’s 朱熹 School of Principle 理學, which establishes mind and principle in a different way, Wang Yangming, who raised Yang-ming studies 陽明學, starts from a ‘close identity between mind and principle’ 心卽理 and concludes the human mind as the ‘innate knowledge of the good’ 良知. Wang’s Record of Teaching and Practising 『傳習錄』 very clearly shows that this ‘innate knowledge of the good’ was thoroughly influenced by the Tanjing. Wang advocates the ‘unity of knowledge and conduct’ 知行合一, while criticizing the already existing views like the ‘priority of knowledge over conduct’ 先知後行 or ‘priority of conduct over knowledge’ 先行後知. The rationale for this unity is the ‘identity of mind and principle’ and Wang’s Record very clearly reveals it was influenced by the Tanjing’s ‘equal learning of meditation and wisdom.’Advocating that human beings are equipped with a natural aptitude to become a sage, but that they are inhibited by various desires, the Sasang Medicine analyses such factors by using the Sasang constitutional types 四象 體質. In addition, the Sasang Medicine considers the mind to be the fundamental element which prevents one from becoming a sage. and this is why it emphasizes a thorough ‘knowledge and conduct.’All these three theories of humanity share a perspective in which despite human beings’ inherent aptitude for sainthood, they are prevented by ignorance, indolence and so forth. Therefore, the three unfold their teachings to lead human beings to the perfection of sainthood by emphasizing knowledge and conduct. However, in their respective methods of the practice, the three differ. Such a difference arises from the fields that they belong to, i.e., Buddhism, Confucianim, and medicine.

현대사회는 물질만능주의의 팽배와 부조리한 사회질서 속에서 도덕과 인간성에 대해 회 의적이다. 논자는 이 근저에 ‘앎과 행동의 괴리’라는 문제가 있음을 진단하고, 이에 대한 지 침을 제시할 수 있는 요소를 주희 사상체계에서 탐색하였다. 주희 사상체계에서 앎과 행함 에 관한 부분은 ‘격물치지(格物致知)’에서 고찰할 수 있다. ‘격물(格物)’은 사물에 나아가 관 계성을 기반으로 이치를 궁구하는 인식 방법이며, ‘치지(致知)’는 공부(工夫)를 통해 온전한 앎을 획득한 상태이다. 논고는 심의 지각(知覺)작용을 통해 ‘격물’을 통한 지식을 획득하는 원리와 그로 인한 결 과적 앎에 대해 규명한다. 그리고 앎과 행위의 일치를 이루는 과정에서 ‘진지(眞知)’와 ‘입지 (立志)’개념을 통해 교육적 원리을 제시하고자 한다. 이 과정은 유가 사상에서 교육원리를 안내하여 그 활용 방안을 모색할 지침을 제시할 수 있을 것이다.

Modern society is skeptical about morality and humanity over prevalence of materialism and irrational social order. Diagnosing this issue basically incurred due to a problem of ‘gap between knowledge and conduct,’ I have investigated factors in Chu-xi’s philosophical system that can present consequent guidelines. Chu-xi’s philosophical system describes notions of knowledge and conduct on Investigation of things and extension of knowledge (格物致知). Investigation of things(格物)’ is a recognition method to reach objects and to study reason based on relationships; Extension of knowledge (致知)’ refers to a state that one acquires complete knowledge through inquiry(工夫). This paper is to clarify both principles for obtaining knowledge via Investigation of things through perception process in one’s mind and the knowledge consequently acquired. This also pursues suggesting principles for education through the notion of Genuine knowledge(眞知)’ and Making up point in one’s mind(立志) in the process of reaching consistency between knowledge and conduct. This process would be able to act as a guide for principles of education in Confucian thoughts and propose guidelines to seek its utilization plans.

Modern society is drowning in a flood of information. Such information has set modern people free acting up to what they say. While an enthusiastic attitude to gain knowledge gives them absolute benefits in their lives, it is not necessarily true that a negative attitude to acquire knowledge causes some disadvantage to their lives. The expansion of knowledge can be successful through education. Immature children become mature through education, and such mature people in society tends to show the consistency of action and knowledge. The purpose of this study is about knowledge and its practice presented in Neo-Confucianism. This study will compare Zhu zi's viewpoint of knowledge and conduct with Wang’s viewpoint, two of whom are the representatives of this problem. Zhu zi's viewpoint is “First knowledge and then conduct”. Wang’s perspective is "the unity of knowledge and conduct. However, their viewpoints have something in common as well as something different. First, both, knowledge and conduct, are equally important. Second, a focus on action rather than knowledge is stressed as a final goal to reach. Third, their viewpoints are human-centered philosophy. The problem cannot be discussed without focusing on human. Of course, there exist some different opinions between them. The matter of “the cognition of subject and object” is the first. While Zhu zi emphasizes the division of subject and object, Wang stresses the unity of subject and object. Having, thus, different approaches for the matter, Zhu zi puts more emphasis on human nature as a core logic, but Wang regards human mind as a core logic. The problem of knowledge and conduct is still one of philosophical issues to further study. It seems that modern society ostensibly has less interests in the problem of knowledge and conduct, but if you look closely at many problems in society, the necessity of studying the problem is strongly required. Modern people seem to have trouble acting proactively in their lives. In order to win any competition with others, modern people try to collect tremendous amount of information(knowledge), but they are very careful not to cross the border of illegality. This study is not about returning to the past, but about the unity, or the balance, of the knowledge and conduct.

The debate about the relation between knowledge and conduct be united has long history and it boils down to this :“ If someone knows good, then he conducts good.”or “Even if someone knows good, it is possible that he could not conduct good.”Of the two, the former claims that knowledge and conduct are in the state of oneness and the latter claims that knowledge and conduct are separated. The most typical philosopher who claims that knowledge and conduct are in the state of oneness is Socrates of western world and Wang Yang-Ming(王陽明) of eastern world. Both of them state that knowledge and conduct are essentially in the state of oneness. But Socrates claims that knowledge logically comes before conduct, while Wang Yang-Ming claims that conduct comes before knowledge. This thesis aims at studying the oneness between knowledge and conduct in Socrates and Wang Yang-Ming’s theory. This thesis is composed of four Chapters as a whole : The first chapter was referred to the object of this study in the preface. The second chapter is dealt with the oneness between knowledge and conduct in Socrates’theory. Socrates claims that knowledge logically comes before conduct. He also separates episte - me- from ale-the-s doxa and claims that episte-me- deserves true knowledge. The third chapter was referred to the oneness between knowledge and conduct in Wang Yang-Ming’s theory. Wang Yang-Ming claims that conduct comes before knowledge. And what Wang Yang-Ming consider as knowledge cannot be regarded as true knowledge of Socrates, because it is acquired knowledge, not innate knowledge. The fourth chapter was concluded with summarization.

최근 애니메이션에서 주인공은 모범적인 모습으로 역할을 수행하는 고정적인 캐릭터가 아니라, 번민을 통해 자아 성찰을 이루는 변화하는 캐릭터로 표현되고 있다. 그리고 작품은 이 과정을 중점적으로 다루고 있다. 만일 자아 성찰하는 캐릭터로의 변화가 현대 관객이 원하는 캐릭터라면, 이 현상은 동서양을 막론하고 일어날 것이다. 동서양 애니메이션 모두에서 자아 성찰로 변화하는 캐릭터로의 전환이 일어나고 있다면 이후 작품 속 캐릭터도 이런 경향을 따를 것이다. 동양에서도 본 현상이 일어나고 있는지 알아보기 위해 중국 전통 캐릭터 나타의 작품을 시기별로 확인해 보고자 했다. 『봉신연의』에서 나타는 주어진 운명에 따르는 과정만 표현되어 자아 성찰은 전혀 언급이 안되어 있어 자아 성찰을 통한 성장에 대해서는 무지했다고 볼 수 있었다. <나타요해>에서 나타는 이미 자아 성찰을 알아서 끝낸 성장한 영웅으로 표현되고 있다. 나타의 자아 성찰 과정이 거의 무시되었음을 알 수 있었다. <나타지마동강세>에서 나타는 번민을 통해 자아 성찰이 지행합일로 완성되는 과정을 상세하게 표현하고 있었다. 이 세 시기의 나타 캐릭터의 자아 성찰을 비교해 보았을 때 현대사회로 갈수록 개인의 번민과 자아 성찰을 통해 성장하는 캐릭터가 동양의 애니메이션에서도 나타나고 있음을 확인할 수 있었다. 또한 캐릭터의 성장이 이야기의 중심이 되어 가고 있음도 알 수 있었다.

In recent animations, the main character is not a fixed character who plays an exemplary role, but is expressed as a changing character who achieves self-reflection through frustration. And the work focuses on this process. If the change to a self-reflecting character is a character that the modern audience wants, this phenomenon will occur regardless of the East and the West. If the transition to a character that changes from both East and West animations to self-reflection is increasing, the character in the work is more likely to follow this trend. In order to find out if the main phenomenon is happening in the East, I tried to check the works of traditional Chinese character Nezha by period. Only the process of following the given fate in The investiture of the gads was expressed, so it could be seen that self-reflection was unknown. It is expressed as a grown-up hero who has already completed self-reflection in <Prince Nezha's Triumph against Dragon King>. It could be seen that Nezha's self-reflection process was ignored. It details and expresses the process of completing self-reflection as a unity of local conduct through the frustration shown in <Nezha: Birth of the Demon Child>. Comparing the self-reflection of Nezha characters in these three periods, it was confirmed that as modern society progresses, characters that grow through individual anguish and self-reflection appear in Eastern animation. It was also found that the growth of characters is becoming the center of the story.

Hagok Jeong Jae Doo believed that man is, as a principle of life, equipped with the good knowledge, or the moral autonomy capable of judging right and wrong. He formed his ideas on man based on this principle of life theory. The characteristics of his theory on conduct and knowledge, which was formed based on his such ideas about mankind, area s follows. First, he understood this 'good knowledge' not as a natural and reasonable state, but as 'the reason why' on which it was based upon. Second, by contending that good knowledge was a principle of life unlike the abstract knowledge about principles we infer from experience, he emphasized the activeness and creativeness of good knowledge. Third, the theory contends that the bright virtue(明德)-the inherent fundamental characteristic of the subjective person-is comprised of knowledge and ability required to become aware of and realize the principles of the he avens. Fourth, the principle of life is self enlightening, and simultaneously possesses the four virtues and realizes them aptly. Fifth, good knowledge as the essence of them ind and the realization of the principles of objects through its application cannot be separated. Sixth, the physical application of good knowledge is metaphorically explained as the inability to tell apart the brightness of a light and the brightness of shining a light, meaning that practice is incorporated in the good knowledge itself. Seventh, the fundamentals (大本) and achieving morality(達道), bright virtue and closeness with the people(親民), knowledge and conduct is only represented in the form of learning and application, but are all one and the same. Eighth, in order to recover the essence of unity of knowledge and conduct, efforts to remove personal greed, physical restraint, and bad habits must be made to reach the stage at which one is able to practice morality and virtue even when alone.

후설의 초월론적 현상학을 도덕생명의 현상학으로 승화시키려는 일련의 작업들 중 마지막 작업이다. 이 작업은 존재론적 작업과 방법론적 작업으로 이분된다. 여기서 우리의 작업은 그 존재론적 작업에 한정된다. 따라서 본 작업은 도덕생명의 현상학의 존재론적인 최종 정초작업이지 그 방법론적인 최종 정초작업은 아니다. 그리고 그 존재론적 정초 작업은 지행합일의 존재론적 주체를 현상학적으로 정초하는 작업이다.그 주체의 현상학적 정초를 위해 우리는 II장에서는 양명의 지행합일을 지향적으로 해석함으로써 지행합일의 존재론적 주체가 지녀야 할 형식을 제시한다. 그리고 III장에서는 도덕생명의 현상학의 성립 요건과 성립 과정을 밝힌 후, 양명의 주자 비판이 지행합일의 존재론적 정초작업의 통로임을 제시하고, 양명이 주자의 비판을 통해서 확보한 그의 심이 II장에서 제시한 지행합일의 존재론적 주체의 형식적 요건을 지닐 수 있는지 현상학적으로 검토한다. 결론에서는 II장과 III장의 논의를 바탕으로 형식과 내용을 동시에 지닌 지행합일의 존재론적 주체와 그 주체 속에 함축된 지행합일의 현상학적 존재론을 제시하고, 그와 함께 본 작업은 주자철학과 양명철학의 각 단점을 지양하고 그 장점들을 현상학적으로 종합하는 방식으로 구성되었음을 밝힌다.

To the Phenomenology of Taodelife(III) : Phenomenological foundation of ontological subject of Yangming's Unity of Knowledge and Conduct

본 논고는 조선 후기 정제두와 그 친우들이 나눈 지행논변의 쟁점과 함의를 고찰한 것이다. 당시 지행논변의 쟁점은 선지후행(先知後行)과 지행병진(知行竝進)의 문제에 있었다. 정제두의 친우들인 박심, 민이승, 최석정은 도덕활동의 주체는 심(心)이지만 궁리(窮理)와 함양(涵養)을 통해 객관 도리와 내면의 도리가 조응하도록 해야 하며, 이는 견문지의 습득에서 출발한다고 보았다. 이들은 주희와 마찬가지로 선지후행(先知後行), 궁리(窮理)와 함양(涵養)의 상수(相須)라는 측면에서 지행병진(知行竝進)을 견지했고 이에 근거해서 양명학을 비판했다. 그러나 정제두는 궁리(窮理)여부와 관계없이도 이미 주체적이고 능동적으로 도덕활동을 해나가고 있는 양지(良知)에 주목하여, 지행(知行)이란 양지의 체용(體用)이므로 합일(合一)이라고 주장했다. 정제두와 그 친우들의 지행논변은 양명학의 지행합일과 주자학의 지행병진이 지니는 차이를 그대로 반영한 것이었다. 이들 논쟁의 함의는 도덕의 근본 동력을 무엇으로 보는가 하는 관점의 차이에 따라 각 지행론이 다르게 정립된다는 것이다. 따라서 단순 개념비교는 불가능하다. 정제두의 친우들은 주희의 입론에 근거해서 도덕활동의 관건을 심의 궁리와 함양에 두었지만 정제두는 왕수인의 입론에 근거해서 양지본체의 실현이 관건이며 양지가 곧 도덕활동의 근본 동력이 된다고 본 것이다.

This study attempted to investigate the issues and implications of the argument on knowledge In terms of issues in the argument on knowledge & conduct, there were the following questions: In principle, & conduct in the Soron Academic Circle during the 17-18th centuries. “Does knowledge take priority over conduct?”, in scholarly activity, “Do knowledge and conduct grow and prosper together?”. Jeong Je-doo’s friends ? Park Shim, Min Yi-seung and Choi Seok-jung ? insisted that even though moral activity is led by human thought, objective reason and inner reason should be matched through deliberation and cultivation and that the acquisition of moral knowledge (i.e., knowledge of extrinsic experience) is the beginning. Just like Zhu Xi, they supported the contentions “Knowledge takes priority over conduct in principle” and “Both knowledge and conduct grow and prosper together in scholarly activity” and criticized the doctrines of Wang Yang-ming. However, Jeong Je-doo paid attention to ‘innate knowledge’ which promoted moral activities in an active and aggressive manner regardless of deliberation and insisted that knowledge and conduct were united as innate knowledge and principle & its application respectively. The argument on knowledge & conduct raised by Jeong Je-doo and his friends reflected the differences in contentions between the doctrines of Wang Yang-ming (“knowledge and conduct are originally united as one”) and orthodox Neo-Confucianism (“knowledge and conduct grow and prosper together”). The implications of this argument originate from a different standpoint on the driving force of the ethics with theoretical differences. Therefore, simple conceptual comparison is impossible. Jeong Je-doo’s friends believed that the key and main idea of moral activities were to study and develop reasons based on the theory of Zhu Xi. In contrast, Jeong Je-doo insisted that a key to the ethics is to realize ‘innate knowledge’ in accordance with the theory of Wang Yang-Ming and that innate knowledge is the driving force of moral activities.