• Journal of Korean Philosophical Society
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• v.141
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• pp.85-93
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• 2017

Confucian thought is a lot of influence on future generations. In addition to teaching human character accomplishments method, and many educational principles, and political Ideas. The particularly worthy of our attention, is guiding mankind to construct "optimistic attitude" to life. Roughly, Confucian recognized "heaven" is "the mother of all things" but also "given all natural instincts" and "determine the fate of mankind".At the same time, it is also root causes of the Confucian Thought. On the basis cognitive of "Heaven and human relations", Confucian to construct "Optimistic attitude" philosophy of life. First, Confucian teach peoples to understand that "the fate" is determined by "heaven". Then, all the people should follow Justice and truth to do their own thing real well. Finally, everyone should hold a good mood to face all results.This is the most wonderful life wisdom.

• The Journal of Korean Philosophical History
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• no.58
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• pp.65-96
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• 2018

Modern and contemporary humanities and social sciences supported the freedom and abundance of people. Today, however, freedom and abundance do not support human dignity, and are not sustainable. Therefore, we must reflect again on the direction of today's life and civilization. As part of this project, this essay analyzes the modern and contemporary humanities and social sciences and examines the meaning of Korean traditional thoughts. The lines presented to us by Korean traditional thought can be summed up 'the Three Elements of the Universe(Heaven, Earth and Man)' and 'Perfect Harmony between the Soul and the Body' and 'true humanitarianism.' These lines can be a starting point to overcome the problems posed by the lines of freedom and abundance in two contexts : First, while the lines of freedom and abundance today were biased toward the elements of the Earth or the Body, the traditional Korean thoughts have been both elements of the Heaven and the Soul since the beginning, which can therefore serve as a true humanitarian. Second, the true humanitarian line is as much sustainable as it criticizes the uncontrolled freedom and abundance, and seeks the right moderation to become a man of dignity.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.1-38
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• 2022

The aim of this research is to discover the value of peace conveyed by Haewon Sangsaeng, the Resolution of Grievances for Mutual Beneficence, as espoused by Holy Teacher Kang Jeungsan (姜甑山, 1871~1909) and to evaluate its modern significance. To the faithful, Jeungsan is seen as the Supreme God who descended into the world in the Late Joseon Dynasty in the year 1871. Until the time of His passing away into Heaven in 1909, He vastly saved the world and fulfilled the hopes of humankind by carrying out the fundamentally innovative Reordering Works of Heaven and Earth (1901~1909) in the Three Realms of Heaven, Earth, and Humanity. He has thereby been appraised as a great religious figure within religious and academic circles. Jeungsan's ideological contributions can be summarized into two main points. One is the concept of 'the Great Opening and the Later World,' which foreshadowed the liquidation of the old system of order and the arrival of a new world. The other contribution is the concept of 'the Resolution of Grievances for Mutual Beneficence,' a fundamental principle meant to achieve human salvation and world peace. In this context, 'the Great Opening' is precisely a 'positivistic religious expression of peace,' and 'the Resolution of Grievances for Mutual Beneficence' is the principle by which 'peace can be achieved in the world for all humankind.' In particular, the Resolution of Grievances for Mutual Beneficence is a tenet within the doctrine of Daesoon Jinrihoe, and it is the main concept that forms the basis of Daesoon Thought. It can be said to be the core current that flows through Jeungsan's Reordering Works of Heaven and Earth. Nowadays, the Resolution of Grievances for Mutual Beneficence is being discussed and cited in various ways in academic fields as well as in discourse on coexistence, mutual beneficence, and peace. The Resolution of Grievances for Mutual Beneficence is specifically based on observations of the structure of conflicts as observed throughout world history via global conflicts, regional conflicts, cultural conflicts, ideological conflicts, class conflicts, generational conflicts, racial conflicts, religious conflicts, and other such conflicts. That is why the Resolution of Grievances for Mutual Beneficence is discussed in depth within academic settings wherein the nature of conflict-resolution is examined. Looking at the previous studies on this topic, those studies tended to focus on key concepts or concerns such as human beings, divine beings, the earthly paradise of the Later World, ideal societies, world peace, new principles of order, and lasting peace. In particular, the Resolution of Grievances for Mutual Beneficence has been presented as directly related to concepts such as love, coexistence, harmony, and peace for humankind and the world. Its significance has been applied to ethics, philosophy, order, and principles, and it has been understood as conveying values such as peace. Accordingly, this paper examines the ideological connections to the succession and establishment of Jeungsan's notion of the Resolution of Grievances for Mutual Beneficence based on previous research, but further examines the value of peace communicated via the principles and ideas that pervade current discourse on the Resolution of Grievances for Mutual Beneficence. I hope to thoroughly explore Haewon Sangsaeng in regards to its modern significance to the world and to humankind.

• The Journal of Korean Philosophical History
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• no.42
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• pp.105-131
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• 2014

The moral categories in the Mengzi have a close affinity with those of Kongzi. Mengzi fostered the Kongzi's teaching on virtuous rule and moral government, and taught benevolent government based on the virtue of benevolence. Mengzi set up a basis for Confucian teaching on human nature, and his teaching of the essential goodness of human nature has been accepted by most Confucian intellectuals. This study explores the Mengzi's teaching of moral education focussing on his instructional method to expand the goodness of human nature. Instructional method refers to educator-centered transmission of values, and it concerns mainly on how to deliver the educational goal and content meaningfully to the educatee. The main concerns of Mengzi's instructional method are teaching-standard setup, delivery of lecture key points, understanding of students' talent and situation, and encouragement of students' initiative. These points are all based on Mengzi's assertion of good human nature, and aim at forming a ideal personality. Confucian ideas of education lie in raising the well-rounded person through moral education. The well-rounded person can be characterized by noble men and sages with benevolence and righteousness. This means that the ultimate goal of well-rounded education is to lead people to attain the sublime moral stage through education.

• (The)Study of the Eastern Classic
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• no.49
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• pp.297-323
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• 2012

This study investigates the religious perspective of Kang You Wei in order to understand the origin of the reformation ideas in the Da-tong-shu. This study focuses on how the religious perspective of Kang You Wei influenced his reformative ideas of the end the traditional Chinese family structure and the establishment of socialist institutions to overlook the welfare of each individual. His religious perspective embraces both Confucian ideals, Buddhism and Christianity. He believed in the existence of the human soul, and admitted the social value of religion. Kang believed in natural rights and the equality between men and women given that the equality is given by Tien(天) & Shang-di(上帝). Thus, his religious perspective constitutes the fundamental parts of his reformative ideas reflected in the Da-tong-shu.

• Journal of Sasang Constitutional Medicine
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• v.12 no.1
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• pp.24-36
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• 2000

Purpose : Many believe that the Sasang mentioned in the I Ching and the Sasang of Sasang Medicine (as expounded by Dr. Lee Je-ma in the book Longevity and Life Preservation in Oriental Medicine) refer to different concepts. This is untrue. In order to understand the thought patterns of Dr. Lee Je-ma and his book, it is necessary to first understand the concepts of the I Ching. The I Ching was the most respected text in Dr. Lee Je-ma time, and served as the foundation upon which his medicine stood. The purpose of this research is to understand the concept of Sasang in the I Ching and how it applies to the Sasang medicine. Method : The authors first defined the term Sasang according to the theory of I Ching. It was then discussed in relation to theories of modern science. Inferences were made as to how Sasang corresponds to the terminologies and concepts of modern science. The characteristics of Sasang interpreted through modern science were then applied to the physiology, pathology and pharmacology of Sasang Medicine. Results and Conclusion : 1. The Sasang theory of the I Ching organizes seemingly random and isolated natural phenomena into four distinct groups according to various attributes. The particular characteristics representing each of these four categories are known as Sasang. 2. The Sasang theory of I Ching has a strong correlation to the Theory of Relativity and the Theory of Complementarity, as well as the Digital and Fractal Theories. 3. By applying the Sasang Theory to various fields, the seemingly unrelated principles of physics, chemistry, biology and medicine can be seen as parts of a whole. 4. Sasang Medicine categorizes human morphology, physiology and pharmacology into four categories according to the characteristics defined by the Sasang Theory of the I Ching. 5. Grouping new discoveries of modern physics, chemistry, biology and medicine according to the Sasang Theory will bring to light the intricacies of the Sasang Theory while facilitating the incorporation of modern science into Sasang Medicine.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.229-262
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• 2021

The debate on the treatment of animals has accelerated as a social issue in the West since the 1970s. In 1975, Peter Singers argued in his book, Animal Liberation, that speciesism should be banned. This led to an explosion in research on animal welfare in the philosophical and social sciences. Following Singer, Tom Regan suggested considering the animal rights as being on the same level as human rights. Their arguments were that animals should be imbued with some intrinsic weight sufficient enough to remind humans of their social responsibility to animals at least to a certain degree. In this regard, social responsibility for animal welfare as well as animal rights has formed an axis that organizes human morality in modern society. Such arguments regarding animal welfare can be perceived as an active and creative effort which accords with the free will of human beings who in Daesoon Thought are understood as facing the era of human nobility. This argumentation also aligns with the doctrine of grievance-resolution for mutual beneficence as a practical creed due to the way in which modern bioethics implies that animal welfare could become a practical communal morality integrated into legal systems prior to adoption as a system of individual morality. From within this context, this study discusses the nature and limits of modern animal welfare and animal rights from the perspective of the grievance-resolution which Kang Jeungsan promised to animals.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• Journal of Korean Philosophical Society
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• v.131
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• pp.353-381
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• 2014

"The four types of temperament" (hereinafter "Sa-Sang Constitutional Medicine") is applied to not only medicine, but also various fields like management, politics, education, etc. Despite that "Sa-Sang Constitutional Medicine" is "Mind-Body Medicine" which is fundamentally based on "Controling Mind and Body", though, it was rarely used for psychotherapy in practical. Practical treatment on clinical medicine is limited to only medicine-treatment or acupuncture-therapy. However treatment on illness and pathological phenomenon suggested by "Sa-Sang Constitutional Medicine" keeps individual's nature in control, and it governs environmental facts: age, region, and socio-cultural factors: alcohol, debauchery, riches, authority(酒 色 財 權). Especially, "Moral Cultivation" in "Sa-Sang Constitutional Medicine" emphasizes the importance of properly understanding vice(邪心) and laziness(怠行) concealed in natural temperament of human being, and pursuing "Understanding Each Other(博通)" and "Upright Conduct by Oneself(獨行)". Furthermore, because "Sa-Sang Constitutional Medicine" is developing medical theory based on "Understanding Others(知人)" and "Straighten Oneself(正己)" doing try integral approach, it has great implications for the present generation that forms much of social connection. Similarly, Ken Wilber who is one of representatives of "World Philosophy" and "Integral Psychology" is suggesting "Integral Life Practice" (hereinafter ILP) - applies practical and heuristic "Integral Approach" to individual experiences. ILP is the only practical discipline for development of viable whole-area. ILP says that there are four core modules: body, mind, shadow, spirit(靈), and five auxiliary modules: morals(倫理), gender(性), work(일), emotion(情緖), relationships(關係性). These nine modules could apply mind-body treatment of "Sa-Sang Constitutional Medicine", and thereby more developed mind-body treatment would be found.

• Journal of Ethics
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• no.80
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• pp.1-30
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• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society