• Journal of the Daesoon Academy of Sciences
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• v.10
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• pp.459-496
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• 2000

• Journal of the Daesoon Academy of Sciences
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• v.10
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• pp.325-361
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• 2000

• Journal of the Daesoon Academy of Sciences
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• v.10
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• pp.363-405
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• 2000

• (The)Study of the Eastern Classic
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• no.50
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• pp.139-178
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• 2013

본 논문은 조선시대의 장여헌(張旅軒)과 일본 에도(江戶) 시대의 이토 진사이(伊藤仁齋)의 사상, 특히 도(道)에 관한 견해를 중심으로 인간론과 도덕론을 고찰하여 그 둘의 사상적 특징을 밝히고자 하는 시도이다. 논의의 진행은 먼저 도(道)에 관한 여헌과 진사이의 이해를 주자학적 논의와의 원근 거리와 천도(天道) 인도(人道)와의 관계에서 살펴보았고, 다음으로 인간관에 있어서는 자기와 타인과의 관계를 중심으로 인간에 관한 이해를 논하였으며, 다음으로 마음과 경(敬), 서(恕)에 관한 두 사상가의 상반된 이해를 소개하면서 도덕론을 논하였다. 이하 요점을 추려보면 다음과 같다. 진사이는 도를 천지의 도와 단절된 인륜일용의 인간의 도로 한정하였고 인간에 대해서도 개적 존재를 사상시킨 관계적 존재에 초점을 두고 파악하였다. 그런 관점 위에서 개인 수양의 출발점이 되는 마음이나 경에 대해서도 큰 비중을 두지 않았고, 그것은 개인의 자율성보다는 외적인 규범에 보다 많은 신뢰를 두고 그것에 자신을 맞추어 가는 일종의 타율적인 관계(집단) 속의 도덕론의 전개로 나타나고 있음을 논하였다. 여헌은 도(道)를 천지만물과 사람 모두가 의거하는 총체적인 개념으로 파악하였고, 더 나아가 사람의 도가 능동적으로 천도와 지도를 구현하는 중심이라고 하였다. 이런 관점 위에서 여헌은 인간은 몸(형기(形氣))을 가진 개적 존재이지만 동시에 그 몸의 일부인 천지만물과 통하는 마음을 갖고 있다는 점에서 보편적인 존재라고 정의하며, 그 마음을 다스리는 경(敬)공부를 개인 수양의 기본임과 동시에 천지만물의 보편적 이치를 체득하는 근본적인 실천공부로 중시하였다. 이러한 여헌의 도와 인간에 대한 이해는 도덕의 실현에 있어서 자신이 중심이 되어 그것의 확장으로 모두가 하나가 되는 동심원적 파동의 도덕론으로 전개되고 있음을 고찰하였다.

• The Journal of Korean Philosophical History
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• no.31
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• pp.33-52
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• 2011

This study intends to understand Kobong's thought, especially the problem of Self-cultivation. Kobong, along with Toegye(退溪), is a major figure to understand Confucian ideas of Chosun in the 16th century. There has been a lot of research centered on Kobong's Four-beginnings(四端) and Seven-emotions(七情), but not much on the Self-cultivation of Kobong. Confucianism is basically to seek after actualization of Perfect Virtue(仁) and the way to be a sage, through the pursuit of self-discipline(修己 明明德) and social practice(安人 新民). The problems of Confucianism might be summarized as follows: interest and appreciation for the source of existence(知天/事天); harmony in relationships and practices(愛人/愛物); both of the above together. Therefore, Self-cultivation is to change the self, the subject of one's life, through the relationship between man and heaven. Kobong and Toegye had debated for about eight years(1559-1566) over the problem of human nature, especially emotion(情), and virtue and vice(善惡) fundamental position of Toegye is that the difference between Four-beginnings(四端) and Seven-emotions(七情) can be understood as emotion with qualitative distinction. By contrast, Kobong sees the relationship between Four-beginnings(四端) and Seven-emotions(七情) as that of total and partial. Discussion on the Four-beginnings(四端) and Seven-emotions(七情) is not restricted within the problem of logical analysis of concepts or theoretical validity, but come to a conclusion with the problem of Self-cultivation(修養). In this sense, Kobong tried to follow Neo-Confucian theory of human nature and self-cultivation, on the assumption of Confucian self-discipline and social practice.

• The Journal of Korean Philosophical History
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• no.59
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• pp.287-312
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• 2018

Confucianism which pursues the right relationship between person and person, depicts the ideal that moral individuals contribute to community development. In the 16th century, Toegye Yi Hwang, the authority of Korean Confucianism, reflected his educational intentions and interests and made the whole of the body of Confucianism and the whole process of the study into a series of 10 paintings 'Ten Diagrams of Sage Learning'. The purpose of the education which is claimed in the 'Ten Diagrams of Sage Learning' is to become a saint, and it ultimately coincides with the purpose of moral education which is to be introspective and practical moral man. The whole theme of 'Ten Diagrams of Sage Learning' is related to revealing the principles of humanity and morality in order to restore human nature on the basis of piety. Piety(敬) is also a purpose and a method of self-discipline, and is the main content. The method of education for traditional confucianism is aiming for the organic integration of purpose, content and method of education and reveals the consistency of the combination of knowledge and behavior in content and method. Exploring the universal value of traditional culture and re-raising moral culture that is important in traditional education is to discuss that what is valid for the present and the future is derived from the past tradition. That may be useful in solving today's educational problems. Especially, it is very meaningful to adopt a reflective approach to cultivate talented people who can 'realize oneself' and 'care for the community' which is the ultimate goal of education through analyzing the essence of moral education pursued by traditional education.

• The Journal of the Korea Contents Association
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• v.18 no.8
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• pp.73-81
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• 2018

In this paper, East Asian thoughts in Choi In-ho's novels have been studied based on Emmanuel Levinas' philosophical theories. He is a philosopher who dealt with the matter of subject formed through the encounter the others. The author of this paper quoted his ethics of responsibility, viewing that East-Asian thoughts put stress on the relationship with the others. The conclusions are like these; first, in the novel, Sang Do, there is a true relationship between the subject and the others thinking in the side of the other. Human relationship is like Sangsunyaksoo, which means when subject goes low, there appears a place the other can stay in. Second, in the novel Yoorim the essence of Neo-Confucianism shows up through Kyung thought, in which subject serves on the other in respect. That's like what Levinas said, "responsibility to others". Third, in the novel The Road without Road there appears Jinsokppuli, the central value of Korean Buddhists' Zen thoughts, meaning that you are not differentiated from me. In the times when the nation had been lost, Kyung Ho, who answered the call of people was a man who found what Levinas said, "the other who stays in me". As a conclusion the thoughts such as Sangsunyaksoo, Kyung, and Muae which show up in Choi In-ho's novels are connected with Levinas' ethics of responsibility and well shown as good examples of East Asian ethics.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• (The)Study of the Eastern Classic
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• no.66
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• pp.251-276
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• 2017

This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.

• Korean Journal of Adult Nursing
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• v.14 no.4
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• pp.612-624
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• 2002

연구목적: 이 연구는 한국의 전통적 문화에 기초한 한국적 간호이론 개발을 위하여 고전문헌과 관련문헌으로부터 한국인의 세계관을 도출함을 목적으로 한다. 연구방법: 한국인의 세계관 도출을 위하여 문헌분석방법을 적용하였다. 연구자료는 조선왕조 500년과 현대까지 한국인의 사상체계에 가장 큰 영향을 끼친 성리학의 근간을 이루는 태극도설과 역경을 중심으로 한 고전문헌과 관련 해설서들로 하였다. 연구결과: 한국인의 세계관의 원리로서 변화의 원리, 통일성의 원리, 인본주의 원리를 도출하였다. 그들 각각의 하위개념으로 1) 변화의 원리에는 생산성, 주기성, 중용, 2) 통일성의 원리에는 유기적 체계, 동시성, 전일주의, 조화, 그리고 3) 인본주의 원리에는 경(敬), 충(忠), 서(恕), 효(孝)을 도출하였다. 결론: 서양의 간호개념이 아닌 한국인의 세계관의 원리와 하위개념을 기초로 한국인의 고유한 건강과 간호개념을 도출함으로서 한국적 간호이론개발에 기여할 수 있다.