• The Journal of Korean Philosophical History
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• no.53
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• pp.191-214
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• 2017

Zhangshi(張?) is a distinguished Chinese scholar, who is known as the South-east Three sages with Zhuxi(朱熹) Luzujian(呂祖謙). He is well known for his influence through exchanges of ideas with Zhu xi, but the research on his ideas is rather poor. This paper aims to understand the ideology in general by looking deeper into the study of Zhangshi's self-cultivation. Contents of his self-cultivation especially emphasized the subject of the mind in the way establishing the unity of heaven and human within the theory mind based on metaphysical foundation. It would be very meaningful to study his theory of self cultivation in his ideological tendencies. this essay Based on the unity of heaven and human, especially uniting the ways of heaven and morality, this essay is approaches to the way of self-cultivation. This paper first examines the meaning of heaven and human for Zhangsi, and presents a self-cultivation method as a unified method in two categories of relationships This not only emphasizes the subject of the mind in the process of realizing the unity of heaven and human, but also to highlight the possibility of human becoming one with the heaven. This research will be an important research work in understanding Zhangshi's own philosophical system.

• The Journal of Korean Philosophical History
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• no.35
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• pp.361-384
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• 2012

In this study, I considered an important characteristic of system in pre-Qin philosophy that accomplished all categories with the best value. I pointed out misreading that thinkers separated fazhi-theory from shu zhi- theory of Hanfeizi. So I analyzed argument causes of Hanfeizi's shuzhi-theory through epistemology, ethics, military theory. And I proved that understanding the actual conditions and essences of things assured the objective bases on a reward and punishment. There are three things about argument bases of Hanfeizi's shuzi-theory. First, the epistemology that analyzes the actuality of a thing and that endows a duty matching the natural character of a thing. Second, ethics that isn't restricted by a fixed form and is in harmony with a law and that reveals a selfish character freely. Third, military theory, that is a trick that analyzes the quality of a case and a thing accurately. Above the three show that there are an objective basis of reward and punishment and an fair execution about a law in Hanfeizi's shuzhi-theory.

• The Journal of Korean Philosophical History
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• no.37
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• pp.47-70
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• 2013

The purpose of this paper is to figure out T'oegye's philosophy and its characteristics in comparison with Zhuzi's. T'oegye is well-known as the representative of Neo-confucianism in Korea. But his posterior scholars and even contemporary scholars have various viewpoints about his philosophy. So they give him some different evaluation. After Zhuzi's death 300 years later, T'oegye has accepted Zhuzi's philopophical thoughts. In addition, he has added his own philosophical insights on them. First, he indicates concretely the metaphysical activity of li through lidong that Zhuzi has mentioned in some measure. Second, under the ontological aspect of li, he explains that Four beginnings come from li. It implies that li manifests and qi follows. Finally he points out lidao--i.e. li manifests itself, about wuge in his epistemology. Here we can say that whatever his metaphysics/the theory of mind and heart, and epistemology, the whole system of T'oegye's philosophy has its theoretical coherence. He has succeeded Zhuzi's philopophical thoughts thoroughly and furthermore developed Neo-confucian theory in East Asia that has not made before.

• The Journal of Korean Philosophical History
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• no.50
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• pp.305-331
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• 2016

This article is a reflective study on the 'modern' and 'modernity' in 'Modern Buddhism of Korea' research discourse. First, we raise the issue on how to define and describe the 'modern' in the recent 'Modern Buddhism of Korea' research. We raise some questions about whether there is the concept of "modernity" properly explained and agreed in Buddhist academia of Korea. And we will try to propose its solution. Next, we will briefly review the characteristics of 'modern' and 'modernity' in the flow of history of the West, which have never been discussed in the research discourse of "Modern Buddhist studies of Korea.' We will raise questions about whether it is possible to find a 'modernity' in itself what it is, and is further expected really 'modern' or 'modernity' in Korean conditions on the basis of this review. Finally, this article seeks to reveal what premises must be kept in mind in the 'Modern Buddhist studies of Korea', by critically reviewing researches of "Modern Buddhist studies of Korea".

• The Journal of Korean Philosophical History
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• no.52
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• pp.243-280
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• 2017

To the mid 19th from the early 20th century, there were many movements about religion in Korea society. Protestant which first flew in 1885 grew up greatly and Confucianism of traditional thought sought for religionization to survive. At once new religions named Korea ethnical religion appeared. They are Donghak(東學), Daejonggyo(大倧敎), Jeungsangyo(甑山敎) and Won-Buddhism. Generally speaking, these ethnical religions deeply relates with Korea original mental culture. In this paper, I want to infer that these religions have Korea origin metal culture. The first, I will consider some traditional thoughts of (1) worshiping of Heaven, (2) practice and (3) harmony from traditional (religious) ceremonies and thoughts. Ans then I will infer how these traditional thoughts from origin mental culture appear in ethnical religions of Donghak(東學), Won-Buddhism(圓佛敎), and Jeungsangyo(甑山敎).

• The Journal of Korean Philosophical History
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• no.27
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• pp.387-415
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• 2009

The crisis of moral-ethical school subject is related to the scientific identity of moral education in Korean society. Because it's identity hasn't been established yet exactly. At past time 'National Ethics' included not only moral education, but also anti-Communist education and education of political ideology or propaganda. The scientific foundation of ethical education is on ethics, and it is a branch of philosophy. But to escape this fact, some scholars relating with ethical education claimed to need 'interdisciplinary approach' to ethical subject. As a result, they allowed other department to give their certificates. Futhermore it is at a crisis to be integrated into social subject. Philosophy as scientific origin of ethics has already not interdisciplinary character but the idea of integrated science. So there is no necessity for finding another scientific foundation. Now following the original goal of ethical education, they try to train the ability of moral judgement to solve various moral problems rationally, and to cultivate moral disposition that can practice the ideal and principles of life.

• The Journal of Korean Philosophical History
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• no.43
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• pp.33-53
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• 2014

It's the situation that modern technological civilization shakes the life environment fundamentally without a serious reflection on the dangers. The sense of crisis' brought the rise of modern Ecology in awareness of survivability of the humanity. Because the serious reflection is not just a campaign for environmental protection, but is to establish the values which is possible to coexist and to make harmony between the nature and man, man and man, and to form a healthy relationship through philosophical thought and practice has intrinsic value for human and nature. Under these circumstances, if Yulgok lives now and he is questioned by the ecological theorists of the 21st century that "What do you think about the serious environmental problem of present times?", what really would be his explanation? In the presentation methods of the explanation, will question first what contents western ecologists who study Theory of the environment in technology, Deep Ecology, and Social Ecology propose, then will compare and introduce what similarities and differences from theirs. As a result, we'll be found that Yulgok's thought, moral consciousness, about the nature and humanity as a confucian scholar.

• The Journal of Korean Philosophical History
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• no.41
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• pp.185-222
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• 2014

Nog-Moon Yim Seong-Joo(녹문 임성주) is a philosopher of late Choseon Dynasty of the 18th Century. He concluded that the debates between the school of Ho and that of Rack originated from the seclusion of Li(理) and Ki(氣), and theorized the new Li and Ki theory according to his own perspective. The prime point of Nog-Moon's Philosophy is said to be Li-Ki dongshil(理氣同實), Mind and Nature ilchi(心性一致) ; he proves his prime potints based on his pure and clean Ki substance. Thus Li-Ki is reduced to monism from dualism, and Mind-Nature(心 性) is reduced to mind. Since the basis of the existence of Mind is Ki(氣), Nog-moon's theory of Substance is concluded to be Ki-monism. Nog-Moon presents his great philosophy of Ki monism suggested by Jeong Myeong-Do's monistic methodology; he explains the universality of Substance and the diversity of Phenomenon with the logical structure of ilwonbunsu(一原分殊). The characteristics of Nog-Moon's philosophy is that ilwon(一原) and bunsu(分殊) are bonnyeon(本然) identical, which means Substance and Function(體用) are identical, or bonmalilchi(本末一致). It means Mind and Nature are bonnyeon(本然) identical, Ki and Mind and Nature are identical. With the expression of seongrihak (性理學) Gijil(氣質) is not different from bonnyeon(本然). Therefore 1 define the philosophy of Nog-Moon had been built on the context of a sage.

• The Journal of Korean Philosophical History
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• no.38
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• pp.251-273
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• 2013

This paper deals with mind and human nature dispute between Si-Ma guang and Han-Yu in the Northern Sung Dynasty, focused upon the "zhong-hua". The letter exchange between Si-Ma guang and Han-yu, which were the mind and human nature debate between a representative intellectually of the Confucianism and a scholar who absorbed in the Buddhism, can provide the discussion on various ideological origins that affected the development of the mind and human nature theory. Moreover, the contents of a letter from both of them can be used as an important cue to observe the discussion under what ideological foundations the mind and human nature theory could be embodied in the future and what advance it has made and what is its philosophical meaning.

• The Journal of Korean Philosophical History
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• no.27
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• pp.469-496
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• 2009

Ding Shihan(styled Yutan; 丁時翰, 愚潭) was famous for his four-seven differentiation(四七辨證) on the area of neo-Confucianism. Yet few comments and criticism were made on his poetry, for rarely of which was handed down from generations. Hence there is a mystry on his talent in terms of poetics. Noted by Zhou Dunyi(styled Lianxi; 周敦頤, 濂溪) and Zhuxi(styled Hui'an; 朱熹, 晦庵) in Song Dynasty, most of neo-Confucianism scholars after them were expert at intoning and thus formed the poetic school of "Elegance of Lian-Luo"(濂洛風雅). Therefore, there is also a mystry on how his poetry related to his works of neo-Cunfucianism. During his whole life, Ding never involved himself in politics as an official. He read Confucian classics a lot, and was also proficient in classics of Buddhism and Taoism. In addition, he was fond of travelling in nature. A superfical conclustion is made based on these situation that his thoughts was closely linked with Confucianism, Taoism and Buddhism. Therefore, it is worth elaborating whether his thoughts belonged to Confucianism, Taoism and Buddhism, and whether he was a pure Confucian( 醇儒) through his whole life.