• (The)Study of the Eastern Classic
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• no.63
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• pp.141-168
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• 2016

This paper studies Zhu Xi's critical comprehension about the theories of gewu zhizhi of senior Confucian scholars, focusing on the Daxue Zhangju, Daxue huowen, and Daxue huowen yulei of Zhuzi yulei. Zhu Xi described in depth the theory of gewu zhizhi of Sima Guang, disciples of the Cheng Yi(Lu Dalin, Xie Liangzuo, Yin Ch'un, Yang Shi), scholars of Hu-Xing province(Hu An-guo, Hu hong), Li Dong in the Daxue huowen and Daxue huowen yulei, by his understanding through a criticism of the theory of gewu zhizh, thereby formulating a theory of gewu zhizhi on the basis of Cheng Yi's theory. Through this criticism of senior Confucian scholars, Zhu Xi explained that the theory of gewu zhizhi was departed from a positive affirmation of things. Zhu Xi claimed that the crux of gewu zhizhi was a thorough understanding like a sudden release achieved by accumulating Li of things. This plan of Zhu Xi with respect to "Supplementary Chapter on the Gewu Zhizhi" showed that the theory of gewu zhizhi which was set up by himself corresponded to the theory of Cheng Yi's, and it was based on the Confucian tradition firmly.

• (The)Study of the Eastern Classic
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• no.33
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• pp.385-411
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• 2008

This thesis aims at examining his understandings about the The Great Learning centering on the of the founder of the YiYongHuSaeng School (利用厚生學派: A school who pursued prosperous economy and welfare of people) orthe BukHak School(北學派: A positive school that pursued mercantilism) from the Joseon Dynasty, Dam-Heon Hong Dae Yong (1731-1783). 1) From what is indicated in the , his studies mainly focused on the annotations from DaeHakJangGuDaeJeonJipJu ("大學章句大全集註": A book that edited different phrases from the Great Learning into chapters and paragraphs), Questioning of the Great Learning", and "JuJaUhRyu (朱子語類: A book of Confucian literature written by Yeo Jung Deok" of Zhu Xi who was a representative scholar of the Neo-Confucianism in the Song Dynasty. 2) Acknowledging entirely the arguing points of Zhu Xi, he is taking a critical position in a way that partial doubts are divided into seven chapters and questioned. 3) For the main characteristic and direction of the questioning, he is estimating that Zhu Xi only stressed the 'means' and 'interior' out of the world of 'means and ends' and 'interior and exterior' in Zhu Xi's recognizing and handling cases; instead, he emphasized putting equivalent value on the 'ends' and 'exterior' as well. 4) In fact, such questions raised partially were misconceived since they were not carried out through profound understanding nor systematic logic expansion of what Zhu Xi insisted. 5) Despite this, at the point where Neo-Confucian thoughts were fixed and weakened only with its form left in the late Joseon Dynasty, his perspective on the study of Confucian classics that the 'ends' and 'exterior' should be as equally valued as the 'means' and 'interior' by examining through the core text of the Neo-Confucianism, The Great Learning has its significance in his YiYongHuSaeng dogma that says politicians, by all means, should provide the ruled with economic convenience and welfare and this is their very right virtue.