• The Journal of Korean Philosophical History
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• no.52
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• pp.37-67
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• 2017

This article is to examine the characteristics of Habin Sin Hu-Dam's method of interpreting Zhouyi and to review its position in Zhouyi history of Joseon Dynasty. Especially, there has been drown attention to the connection both Habin and Tasan Cheong Yagyong. Habin is a philosopher who consistently interprets Zhouyi through the inner logic of it, not through Neo-confucian framework of it. The inner logic is yaobian theory, which is found through investigating the auguries in the old Books of Confucianism. It could be said that this discovery is the Habin's original one, although there may be historically connections between him and Seong-Ho School in the interpreting methodology about Zhouyi. However, at a future date this logic is found in Tasan. There are no connections between two philosophers, but it may be said that they arrive at the common method of interpreting Zhouyi through investigating the auguries in the old Books of Confucianism. We find that their common methods of interpreting Zhouyi do not keep to authoritative interpretation, but there is the passion of searching for Zhouyi the way as it is.

• The Journal of Korean Philosophical History
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• no.29
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• pp.7-31
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• 2010

This paper seeks to illuminate the intellectual context of Giljae, who had carried out a unique life during the late Koryŏ and early Chosun period and left quite a significant imprint on the Chosun intellectual history. In the midst of the tumultuous political changes in the late Koryŏ, Giljae worried the fate of the declining Koryŏ dynasty after contemplating on the directions that Yi Sŏnggye had taken after the Wihwado Retreat and made it very clear that he would rather honor the integrity of Baekyi·Sukje(伯夷叔齊). The traces that Giljae had left in this period obtained its significance not just as a loyal integrity of a subject but as a paragon of life that lived up to the principles of the Confucius truth. To decline a prestigious position in the service of a king when it was offered is not just to buy the honor of integrity. It is an endeavor to live one's life right as to how one entered the world and retreated from it in accordance with the Confucius teachings. That many kings and scholars in the Chosun period placed Giljae highly in the intellectual history of Korean Confucianism in remembering his integrity is none other than the recognition of this fact.

• The Journal of Korean Philosophical History
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• no.36
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• pp.203-233
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• 2013

In this thesis, I consider the definition and category Huang-Lao philosophy that doesn't argue to the present in the academic world. I consider the origin and formation of Huang-Lao philosophy, in the view of combining the history of a nature and a human. I consider the origin of Huang-Lao philosophy in the Guoyu and Zuozhuan, Huang-Lao philosophy accepts open academic tradition of Jixia philosophy that has an ideological acception freely, and I consider the process of an advance and systematic theory of Huang-Lao philosophy on the basis of the four treatises of Guanzi and Hanfeizi. Also, in this thesis, I focus on the current of Huang-Lao philosophy, on the both sides. One is acception of Zhujia of Daojia the other is acception of Daojia of Zhujia(Fajia). and I analysis the various contents and forms between a peculiar world view and a political methodology of Wubuwei(無不爲) in Huang-Lao philosophy.

• The Journal of Korean Philosophical History
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• no.36
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• pp.135-172
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• 2013

Two schools represent the Li theory of nature in the 19th century. They are the Li's superintendence school of Lee Hangno, Ki Jungchin and Lee Jinsang and the Li and Ki's mutual superintendence school of Chun Woo. They share a theoretical concern about the blockage of Ki's free rein. However, their concepts of superintendence are very different. Thus, various disputes arise among them and consequently different solutions are proposed. The Li's superintendence school applies Li's power even in the actual world, which has completely dominated Ki by conferring dynamic power on Li. However, Chun Woo, a representative theorist of Li and Ki's mutual superintendence, accepts only Ki's dynamic power. By denying Li's dynamic power, he argues that there is no other thing than Ki which takes the lead in reality. His solution to block Ki's free rein is to make Ki(mind) a disciple of Li(standard or nature) and to make Ki follow Li's lead.

• The Journal of Korean Philosophical History
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• no.41
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• pp.39-70
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• 2014

Toegye pursues a life of pleasure, joy and nobility. Anyone who is a scholar shall feel a joy in learning and practicing. However, not everyone can enjoy true pleasure or true calling through self-cultivations. Everybody wants "a joy of distant friends' visitations." But most of Confucian scholars prefer forests as a place of learning and self-cultivation. Toegye especially likes a forest life and then gives same value to walking as to reading. "Not to be angry even if not recognized" must be a high stage of self-cultivation. Toegye does not pursue fame or glory and always resign into a country life. His life-time resignation makes him obtain great after-death fame and glory. Thus, nobody feels jealousy against him but adores him.

• The Journal of Korean Philosophical History
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• no.59
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• pp.455-480
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• 2018

With a view to dealing with various problems in our times, it is necessary to reinterpret and reconstruct the educational tradition with the spirit of wen-gu-zhi-xin(溫故知新), and plan and apply the educational program according to the developmental level of students of school grade. The purpose of this study is to develop and review the effectiveness of the wen-gu-zhi-xin program for enhancing community capacity as a virtuous citizen and reinforcing resilience of students in middle school. The order of discussion runs as follows. First, we discussed resilience and mental health which is a meaningful topic of character education. And then, we proposed developmental approach of wen-gu-zhi-xin program and verified its effectiveness.

• The Journal of Korean Philosophical History
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• no.43
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• pp.203-230
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• 2014

Education system of Korea faced to enterance examination of universities in modern capitalism society. Education authority is confused by this, and then schools lost their goal for education. Mu-Wi in "Tao Te Ching" of Lao-tzu in one of Chinese old philosophers and ${\kappa}{\varepsilon}vo{\varsigma}$ of "Philippians" 2:6-11 give important meanings to modern people. Mu-Wi is anti-meaning of Jak-Wi or In-Wi, and means doing with natural state. This means that politicians do follow natural rule returing Jak-Wi or In-Wi to Mu-Wi in society with Jak-Wi or In-Wi. In addition, the meaning of ${\kappa}{\varepsilon}vo{\varsigma}$ is to love and serve people for calling of mankind from God through Jesus who gave himself to death in the society with hate and Jealous. It is great lesson of the saint and gives valuable and important meaning in education reality of Korea.

• The Journal of Korean Philosophical History
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• no.35
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• pp.335-359
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• 2012

The Mencius's saint is not a rational being but a being of real world. He thought that all mankind have the goodness, and if we complete it, we can become a 'saint' like the 'King Yao' or the 'King Shun'. And he maintained that to complete the goodness, we must understand what the goodness is. He has divided this knowledge into the innate phase and the acquired phase, and then insisted that mankind can be a saint by the both of them. Also, Mencius suggested that we can be saint by the preservation of goodness('Ren & Li'). To bring up the goodness, we're not supposed to be inclined to a material desire, we're asked a mental training of 'Si chemg' reflecting on them-self. It is a 'Dao' of the mankind. When it completes, mankind will commune(communicate) with nature. This paper focused the Saint notion of Mencius, especially the mental training of Saint & the social realization.

• The Journal of Korean Philosophical History
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• no.25
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• pp.99-135
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• 2009

This study is to investigate many kinds of conceptual models of social problem solving approach as well as decision making method, and then describes educational implications, especially for more effective method of teaching problem solving ability in order to reduce children' anti social behaviors and to be able to have their healthy and happy lives. Problem solving ability or decision making skills have been taken to goal of primary school curriculum, but is too cognitive or too centered to morality for student to get that kinds of skill or competency. As a result of new education method is developed on the basis of Socal Emotional Learning(SEL) as well as Emotional Intelligence which put on the importance on the role of emotion in the problem solving. This method have two distinctions. First, It has the background of culture specific views of emotion to be proper this method in our society. Second, It should be integrated into moral education as a part of school curriculum to establish secure and long term intervention.

• The Journal of Korean Philosophical History
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• no.54
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• pp.115-151
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• 2017

With Seopa Ryu-Hee's Chunqiugwalyebulyu as the main research subject. this paper is to clarify characteristics in classification of the book's introductory remarks and its academic values. This book is a sort of synthetic collection of introductory remarks classification that defines standardized introductory remarks based on fundamental principles of Chunqiu introductory remarks. Seopa presented two fundamental principles for classifying Chunqiu introductory remarks. First, he clearly defined the nature and the system of the book Chunqiu, which was to present the background of classifying Chunqiu introductory remarks. Second, he declared that writing style and righteousness in Chunqiu serves as standard for classifying the introductory remarks. Seopa classified introductory remarks by type in accordance with these fundamental principles of introductory remarks in order to lay the groundwork for right interpretation of Chunqiu. Further, he was convinced that this classification of introductory remarks would block any chance of the book's wrong interpretation and at the same time, be able to remove the rationale behind distorted theories. This book can be appraised to have significant academic values in that it attempted standardization in classifying Chunqiu introductory remarks through systematic and synthetic analysis on various introductory remarks.