CAJ | 학술논문

孟子讨论“气”，出于论述“心”的需要，是由“不动心”“仁义之心”的阐释而引发的。孟子讨论的“气”乃是“浩然之气”“平旦之气”“夜气”等特殊之气。孟子认为人由气所构成，构成人的气是“浩然之气”，“浩然之气”由气与义相结合而成，具有自然性和道德性。培养“不动心”需要“养勇”，“养勇”的实质就是“守气”，守住“浩然之气”。保护“仁义之心”需要“平旦之气”和“夜气”的协助，由此“平旦之气”“夜气”具有自然性和道德性。气、心、性三者的关系在于“气”作为“心”的构成者，决定“心”；“心”作为主动性存在，主宰“气”；“气”通过“心”之中介而规定“性”。
맹자토론“기”，출우논술“심”적수요，시유“불동심”“인의지심”적천석이인발적。맹자토론적“기”내시“호연지기”“평단지기”“야기”등특수지기。맹자인위인유기소구성，구성인적기시“호연지기”，“호연지기”유기여의상결합이성，구유자연성화도덕성。배양“불동심”수요“양용”，“양용”적실질취시“수기”，수주“호연지기”。보호“인의지심”수요“평단지기”화“야기”적협조，유차“평단지기”“야기”구유자연성화도덕성。기、심、성삼자적관계재우“기”작위“심”적구성자，결정“심”；“심”작위주동성존재，주재“기”；“기”통과“심”지중개이규정“성”。
Mencius’ discussing on the QI is caused by the interpretation of“attaining to an unperturbed mind”and“mind of humanity and righteousness”. Mencius’QI is some specific QI, such as the vast QI flowing passion-nature, the QI of the morning or the QI of the night. He thought that a man is constituted by the QI which is the vast QI flowing passion-nature, and the vast QI flowing passion-nature is made up of the QI and the righteousness, so it has the natural and the moral characteristics; Attaining to an unperturbed mind needs to nourish the valour which essentially is maintaining the vast QI flowing passion-nature; Keeping the mind of humanity and righteousness needs the assistance of the QI of the morning and QI of the night which are combined by humanity and righteousness and the QI in the time of morning and night, so the QI of the morning and QI of the night have the natural and the moral characteristics. In Mencius’ theory, as the constitutive one, the QI (the vast QI flowing passion-nature) is the determining factor of the mind; as an acting thing, the mind dominates the QI (the vast QI flowing passion-nature);the QI prescribes the nature through the intervening mind.