@article{oai:ryotokuji-u.repo.nii.ac.jp:00000053,
 author = {細谷, 惠志},
 issue = {3},
 journal = {了德寺大学研究紀要, The Bulletin of Ryotokuji University},
 month = {},
 note = {Xue Xuan interpreted Li (principle) and Qi (energy flow), Yin-Yang and Qi, movement and stillness on the theories of Zhou- Dunyi and Cheng Yi (Yinchuan), and placed them in his fundamental philosophy. He developed his theory by considering the Li and Qi by considering Li as subjective and Qi as objective. It indicates that the study of the Li theories added the elements of a modern discipline, and Xue Xuan committed to compiling the Li theories as a philosophy. Approaches to interpret Li and Qi play were the key in his study; however, he did not merely focus on these approaches but also added the nature of human beings to Li and Qi; thereby, he applied the theory to the structure of the generating of the universe and human affairs occurring in the society to control these generation and occurrence a posteriori. Xue Xuan valued practicing the Confucianism as well as philosophy itself as an authority of Confucianism in the Ming Dynasty, because he had been more involved in the government as a bureaucrat as well as a mere Confucianist. His neo-Confucianism was developed on the traditional Confucianism, and, needless to say, the ground backing the theory was the Li theory. He did not completely separate Li, Confucianism and ethics. He interpreted the action of Li, Confucianism and ethics as inextricably linked. Xue Xuan took one step further in Manas in early Ming Dynasty. It shows the germination of the Manas Theory, which developed after the mid-Ming Dynasty.},
 pages = {1--12},
 title = {明代朱子学における薛瑄の理学について},
 year = {2009},
 yomi = {ホソヤ, ケイシ}
}