在宋明理學與韓國儒學的發展上，朱熹(號晦庵，1130-1200)與李滉(號退溪，1501-1570)都具有舉足輕重的地位。他們對儒家經典都有創造性的詮釋，他們也思考儒學的重要哲學問題。從中韓儒學的對比研究來看，儒學中的「情」──「四端」與「七情」，可以說是他們共同關注的焦點。 本文從經典詮釋的角度切入，分析朱子與退溪如何詮釋儒家經典中「四端」與「七情」的意涵，並從雙方的詮釋中，指出他們的理論困境。藉此分析，本文凸顯朱子哲學在韓國儒學發展中的轉化，且思考此一轉化所蘊含的東亞儒學之價值。 本文指出，「四端」與「七情」都是源於儒家經典文本的概念，但朱子與退溪對這兩個概念的理解與詮釋，其論述脈絡迥然不同，其提問方式也不同。朱子由「性情之辨」出發，經由「中和新說」與〈仁說〉的長期思考，才對「四端」與「七情」之意涵有系統性的論述。要言之，「四端」與「七情」，都是已發之情，而不是未發之性，二者沒有本質上的差別。至於韓國的李退溪，卻因朱子理氣論的思考，而有四端、七情分屬理氣的「四端七情」論；如是，「四端」與「七情」有本質上的區分。雖然朱子與退溪對於「四端」與「七情」的理解與詮釋，未能相應《孟子》之義，也有其理論的困境。然而，他們思想的原創性，卻呈現出東亞儒學發展的不同面貌與型態。尤有進者，經由此對比研究，更能顯示儒學之普世價值與區域性特色。

　　　　　Both Zhu Xi (1130-1200) and Yi T’oegye (1501-1570) have played an important role in the development of Neo-Confucianism in China and Korea. Reading the same Confucian Classics, they discussed and debated philosophical issues respectively with their contemporaries. One of the core topics for them is how to interpret the philosophical implications of qing (especially the “four buddings” and the “seven emotions”) in the Confucian Classics. This paper aims at dealing with some hermeneutic problems in Zhu’s and Yi’s exegesis of Confucian classics. First, by comparing their interpretations of the concept of qing reflected in related texts, I find that they followed different philosophical approaches and came to variant conclusions. Then, I explicate some theoretical difficulties, with which Zhu’s and Yi’s interpretations confronted. Zhu’s text- interpretation cannot reflect the true view of Mencius, whereas Yi’s interpretation revealed his wavering between Mencius and Zhu Xi. Although both of their text-interpretations did not correspond with Mencius’ original idea, they propounded creative interpretations of this topic. In the end, I summarize some characteristics of East Asian Confucianism in terms of the case of Zhu and Yi.