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This research is carried out for the purpose of considering the dynamic and the independent spirit contained in Myeong Jae��s Neo-Confucian theory. One of the issues to which Myeong Jae always gives all his attention is how to realize the true mind in reality.
Myeong Jae��s viewpoint on the Principle (��) and the Ether (��) consists in two contents which the first is the concepts of the Principle and the Ether, and the second is the relationship between them. As regards the concepts of the Principle and the Ether, Myeong Jae does not directly determine them in any expression. He just agrees with the statements on Principle and Ether given by Yul Gok Yi I. About the relationship between the Principle and the Ether, Myeong Jae affirms that they cannot be mixed with each other, neither can be separate from each other. This explanation is obviously advanced under the great influence of Zhu Xi��s idea according to which the Principle and the Ether ��cannot be combined with each other (�����x), neither can be separate from each other (�����s)��.
The aspect which can be regarded as special in Myeong Jae��s theory of mind is the strong awareness of the penetration of the human mind (����) and the moral mind (����) as a one from the aspect of ��innate mind (����)��.
Zhu Xi distinguished the perception of the sensuous desires from the perception of the fidelity and righteousness (�x��). From this distinction he differentiated human mind (����) from moral mind (����). Human mind means the perception of man as a physical creature, such as feeling hungry, thirsty, hot, cold etc. ��Moral mind�� refers the moral perception of man, for instance the pathetic feeling, the shamefulness when doing something wrong, the unpleasantness with others�� mistake etc. It can be said that Zhu Xi discriminated the ��human mind�� from the ��moral mind�� based on the so-called functional difference. Apart from this kind of thought of Zhu Xi, Myeong Jae regards the distinction between human mind and moral mind as the problem of excess and deficiency. Myeong Jae calls the absence of excess or deficiency in human mind the ��uprightness of innate mind�� (����֮��), and he states that this ��uprightness of innate mind�� is the very moral mind.
Moreover, he thinks that the Ether (��) takes the lead over the human mind, and the Principle (��) takes the lead over the moral mind, this point can be seen as a step diverging from the main viewpoint of Yul Gok school. This opinion can be considered a result of the independent spirit which encourages him not to be tied up with scholar school or master �C disciple relationship to put forth his own standpoint.
In addition, he interprets the word ��privateness (˽)�� in the phrase of ��privateness of human desires (����֮˽)�� mentioned in the Preface of ��The Doctrine of the Mean (��ӹ)�� as the ��solidarity (����)�� or ��by one��s self��. This viewpoint can almost reduce the misunderstanding over the human mind as having only negative aspects. From this point, it is obvious to see the profundity of Myeong Jae��s thought which is not only creative but also penetrative to the essence (of the matters).
With regard to the dynamic character of Myeong Jae��s Neo-Confucianism, this feature can be obviously seen in his emphasis on ��the attention to the reality (�Ռ�)�� which aims at achieving actual results based on the true mind.