CAJ | 학술논문

在朱子的形而上学体系中，理是其形上学的终极范畴，理内化于万物就是性，朱子称之为天理之性。人由理和气结合而生成，气有清浊，故人有善恶，此即人的气质之性。然而“气之清浊”又从何而来，朱子并没有追问。一般来说，气既然有“清浊”之别，可见气已经落入经验世界中而成为存在者（物）。既然一切物莫不统摄在其“天理”之下，至善之天理何以开出恶浊之气，这在朱子哲学中显然是一个两难问题。
재주자적형이상학체계중，리시기형상학적종겁범주，리내화우만물취시성，주자칭지위천리지성。인유리화기결합이생성，기유청탁，고인유선악，차즉인적기질지성。연이“기지청탁”우종하이래，주자병몰유추문。일반래설，기기연유“청탁”지별，가견기이경락입경험세계중이성위존재자（물）。기연일절물막불통섭재기“천리”지하，지선지천리하이개출악탁지기，저재주자철학중현연시일개량난문제。
In the philosophical theory of Chuhsi, Li is the ultimate category of its metaphysics and Li will become Xing when it is internalized into everything. Xing in this sense is called Tian--Li Na- ture by Chuhsi. Human Kinds are generated by combining Li and Qi. Qi can be pure or impure, so hu- man beings can be good or evil. Good or Evil is Qi-Zhi Nature of human beings. However, Chuhsi didn＇t inquire into what makes Qi pure or impure. Generally speaking, since Qi is differentiated into pure and impure, it has fallen into the empirical world and become an existent. Since everything is dominated by Tian--Li, why does the perfectly good Tian--Li produce the deadly evil Qi？ This is ob- viously a dilemma in Chuhsi＇s philosophy.