題目：朱子與韓國朝鮮朝後期儒學的心論中文摘要：對朱子所言心的意義，歷來有不同的解釋，在中國的傳統理解中，大體把朱子的心理解為氣，即心與理為二，心不是理。但當代的唐君毅先生認為朱子言心有心體義，心體高明廣大，本具性理，故心不能夠只從氣來了解。在韓國朝鮮朝的性理學發展中，往往用朱子弟子陳淳的「心是理氣合」之說，來規定心的意義，他們認為在心的活動中，有理與氣兩種力量起用，故心不能單從理或氣來了解。此一對心的了解，為李退溪一系的儒者所強調，一直延綿到朝鮮朝最後期，可以看作是韓儒的特別見解。而對「心是理氣合」亦有幾種不同的理解方式。韓儒此一對心的理解，或許可以解釋心具有不受限制的自由，但其活動不一定合理的現象，即說心是氣，它又很靈，說心是理，它又不穩定。本計劃希望以「心是理氣合」為線索，對朱子與韓國朝鮮朝後期儒學論心之意義，做有系統的理解與詮釋。 The Study on Hsin Theory of Zhuzi and Korean Confucianism in Late Choson Dynasty As for the interpretation of Hsin（心） in Zhuxi’s philosophy, there are different explanations all though the ages. Zhuxi brought up two concepts, Li（理）and Qi （氣）. According to the understanding of Qinese tradition, most scholars inclined to the view that Hsin was considered Qi by Zhuxi. Hsin can’t be understood as Li. Hsin belongs to Qi’s category. Hsin and Li are two different concepts. However, professor Tang Chuni（ 1909-1978, one of the major representatives of Contemporary New Confucianism） brought up different ideas. He considered that the concept “Hsin” in Zhuxi’s theory can be seen as the source of morality, and the concept “Li” is involved in it. Therefore, the contents of Hsin are not including Qi only.During the development of Korean Confucianism, most Korean scholars use the idea “Hsin is revealing the effect of Li and Qi both when Hsin acts” which is from Zhuxi’s student, Chen Chun, to define Hsin. According to the idea, they considered that Hsin cannot be understood only through Li or Qi. This approach was emphasized by Korean Confucian Li Toegye and his students until the final period of Choson Dynasty. Under this approach, maybe Hsin could be explained as an autonomic substance. This autonomic substance Hsin could act in accordance with Li and could also act not in accordance with Qi. This project regards the above idea which is held by Li Toegye as the basic clue to interpret the Hsin theory of Zhuxi and Korean Confucianism in Late Choson Dynasty systematically and analytically. 研究期間：10008 ~ 10107
