• The Journal of Korean Philosophical History
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• no.39
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• pp.7-27
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• 2013

T'oegye placed great emphasis on the cultivation of quiet-sitting. His idea of quiet-sitting, like Zhu Xi's, had various therapeutic effects as well. This can be highlighted as a real-life practice and a diverse application of the "abiding by Gyong" that he stressed; it is also associated with the treatment of physical diseases, composure in the mind, the benefits of reading, meditation in solitude, and many other areas. And We can easily infer that T'oegye would have set some premises before referring to Hualin Simbang. First, he would have been wary of quiet-sitting being the goal of cultivation: Too much obsession with and emphasis on Toinsul would actually obstruct the practice of "abiding by Gyong" and mislead one's effort for the "preservation and nourishment of the mind" and "reflection and examination." T'oegye would have probably used the physical and breathing exercises in Hualyin Simbang mainly as a reference to treat his physical illnesses. Also, his Toinsul would have been employed independently and partially as a sort of supplementary practice-without being used in parallel with quiet-sitting as one of the methods to achieve reverent seriousness.

• 유학연구
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• v.47
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• pp.43-66
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• 2019

In this thesis, based on Yulgok's theory to study "Daehak", it was examined how scholars of Horn and Nakron developed the theory to study "Daehak" regarding Bunyeom and Pyeonnyeom in the context of the history of ideas. The scholars of Horon and Nakron developed Yulgok's theory to study "Daehak" arguing that one could fully recover a saint's mind only after studying Seongeui(誠意, sincerity) to get rid of Aknyeom(惡念, an evil intention), Jeongsim(正心, an upright heart) to control Bunyeom, and Susin(修身, moral training) to control study and Pyeonnyeom. Yet, as scholars of Nakron criticized Horon scholars' argument considering the study of Jeongsim to control Bunyeom as Jeongsi(靜時, calm time), the controversy over the theory to study "Daehak" developed. The scholars of Horon generally insisted that because the method of Seongchal(省察, introspection) suggested in "Jeongsimjang(正心章, Chapter of Upright Heart)" of "Daehak" was not going into Dongsi(動時, dynamic time) and fathoming with Saryeo(思慮, consideration), but releasing it at the very moment of catching the indication of four troubles relevant to Bunyeom, the study on Jeongsim in "Daehak" should be the study of Jeongsi(靜時, calm time) for Jonyang(存養, developing good nature) of the main part of mind. On the other hand, the scholars of Nakron mostly contended that because Sim(心, mind) discussed in "Jeongsimjang" of "Daehak" referred to the whole mind and was not limited to Mibalsim(未發心, mind not manifested yet) of Jeongsi(靜時, calm time), the study on Jeongsim should include Dongjeong(動靜, movements). Yulgok once commented on Lee Yeon-pyeong(李延平)'s study on Mi-bal-che-in(未發體 認) in the same context of the study methods of release at the very moment of light reflection(輕輕照管·輕輕放退). In this respect, study on Jeongsim to control Bunyeom can be separated and belong to the study on Mibal of Jeongsi(靜時, calm time) as the scholars of Horon did. On the other hand, from the aspect that regarding the study on Jeongsim, Yulgok discussed both Jonyang(存養, developing good nature) and Seongchal(省察, introspection) with Mibal(未發, not manifested) and Yibal(已發, already manifested) together, it seems to have no problem to think of Jeongsim as the study including Dongjeong(動靜, movements). There were no different opinions between the scholars of Horon and those of Nakron regarding that there was study of Jeongsi(靜時, calm time) in "Daehak", too. However, while the scholars of Horon usually understood the study of Jeongsim in "Daehak" itself as the study of Mibal in "Jungyong", some scholars of Nakron thought that even though the study of Jeongsim of "Daehak" corresponded to Dongsi(動時, dynamic time), it included the study on Mibal because of the logic of Che-yong-il-won(體用一源). It can be said that the discussion over the study of Jeongsim to control Bunyeom and the study of Susin to control Pyeonnyeom were not limited to the proposal of the methodology to just control Bunyeom and Pyeonnyeom, but developed into the understanding of "Daehak" and "Jungyong" as one system of study.

• 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)Study of the Eastern Classic
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• no.62
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• pp.177-207
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• 2016

This essay is dealing with Yang-Ming Studies' fundamental ideas, which are the goal of learning, the cultivation theory, and the ultimate goal in Yang-Ming-Xin-Xue. The first, what is the goal of learning in Yang-Ming-Xin-Xue: It is generally accepted idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. But there are different suggestions about the ideas above. The reason is like this: Zhu-Zi-Studies was eager to be a sage through its cultivation theory. Yang-Ming-Xin-Xue criticized the cultivation theory in Zhu-Zi-Studies. Therefore, some people don't agree with the idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. In this essay, I try to demonstrate that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. The second, What is the major cultivation theory in Yang-Ming-Xin-Xue: The core cultivation theory is the Zhi-Ling-Zhi(Fulfillment Innate Knowledge of Goodness). For this, there is no question, but it is difficult how to learn and practice Zhi-Ling-Zhi in the daily life. I try to explain the right meaning and practice over Zhi-Ling-Zhi. The third, what is the ultimate goal in Yang-Ming-Xin-Xue: It is general method in examine Yang-Ming-Xin-Xue that is comparing with Zhu-Zi-Studies. So there is a natural tendency focusing on the differences and similarity between Yang-Ming-Xin-Xue and Zhu-Zi-Studies. But If I say, what is the ultimate goal in Yang-Ming-Xin-Xue? That is the realization of Ren, Which is the harmony with all things in heaven and earth.

• (The)Study of the Eastern Classic
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• no.35
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• pp.329-358
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• 2009

A general idea and the structure of Wangshouren's philosophy is intimately associated with "Daxue". Systemicity of Wangshouren's Xinxue stand on the basis of a mind, intention, innate knowledge and things. "Daxuewen" is a series of a process of gongfu. It stand on the basis of a mind, intention, innate knowledge and things, same as Four-Sentence Teaching. Wangshouren's gongfu theory of "Daxue" changes from gewu to chengyi, from chengyi to zhizhi again. It is deepening of Wangshouren's philosophy and is the change of education. It is also that Wangshouren's gongfu theory internalize anything. He spent his younger life in pursuit of Zhuxi's gewu. Through a lecture of LongChang, Wangshouren's gongfu theory of "Daxue" changes from extroversion to introversion. According to Wangshouren' opinion, "Daxuewen" is the tenet of the XinXue, same as Four-Sentence Teaching. This papers mainly emphases two points: one, to analyze the thinking system of Wangshouren's "Daxuewen", make a comparative study of befour "Daxuewen" and after "Daxuewen". another, through this work we can understand thoroughly Wangshouren's viewpoint of "Daxue".

• The Journal of Korean Philosophical History
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• no.58
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• pp.337-356
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• 2018

Zhangshi established his own ideal system in the process of self-cultivation in the Southern Song dynasty period, where academic exchanges were active. A common feature in the process of self-cultivation is the transformation of ideas. In the case of Zhangshi, his academic exchanges with contemporary mainstream scholars had a major impact on them, and Zhangshi was also able to systematize his own ideas. However, while there have been a lot of researches on the mainstream schools of the Southern Song period, there has been little research on the ideological trends and trends of the time when mainstream schools could have occurred. This paper attempts to understand the ideological trends of the Southern Song era by examining the formation process of the his theory of self-cultivation, and to examine the process of exchanging of mainstream schools through the field of self-cultivation. This work will be a meaningful process for understanding the philosophy of the Song era and for examining the tendency objectively. This paper examines the formation process of self-cultivation in the first half and the second half. In the first half, this paper refers to the ideological impact of schools that had influenced Zhangshi's thought, in the second half, this paper deals with the process of change of his theory of self-cultivation and then examines how his ideas had changed. This work will help to understand Zhangshi's own ideas and to understand how Zhu Xi's theory of Zhu xi, who had an ideological exchange with him, could be established.

• The Journal of Korean Philosophical History
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• no.38
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• pp.39-62
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• 2013

Zhuxi explains that the relationship between weifa已發 and yifa已發, is basically that between the homogenious whole and the brilliant tiaoli條理; the nature in its weifa state exists as an undifferentiable entirety, while its respective tiaoli is brilliant but inherent. According to this idea, we will find that the core of the self cultivating theory in Zhuxi's philosophy is cunyang存 養 and xingcha省察. Cunyang is the gongfu工夫 of the jingshi靜時 or weifa; applying the means to the extremes; it is a perfecting the whole of the substance, its contents is to preserve the heavenly principles and the method is keeping oneself gravely as if think carefully. Xingcha is the gongfu of the dongshi動時 or yifa, applying he和 to the extremes; it is a contemplation of ji幾, its contents is to curb human desires and the method is in not deceiving oneself.

• The Journal of Korean Philosophical History
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• no.28
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• pp.363-386
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• 2010

The purpose of this study is to examine the relationship between theory of Confucian moral cultivation and meditation. Recently our community is more interested in 'a disease of mind'. A view of world, life, values which derived from the distorted perception of 'a disease of mind' can not be treated by psychiatric methods. In this sense, 'a disease of mind' is different from psychiatric illness. In this reason, alternative therapies applying philosophy, literature, arts, and humanities are attracting attention. Meditation is also one of them. In general, Meditation has been developed in Buddhism, but its method is closely related with Confucianism. Buddhist meditation has a pessimistic view of the reality in human life, but that of Confucian philosophy has laid stress on the reality and ego in human life. At this point, the Confucian meditation could provide a clue of solution for us in treatment of a disease of human mind. So Confucian moral cultivation and meditation have a great significance for the treatment of this disease as a methodology. In general, mental healing or psychotherapy has been proceeded by way of dialogue. 'Talking Cure' was conceived to let clients themselves recognize their current situation and find out the problem: "what happened and what's wrong" in their minds. But it does not have a high possibility of successful cure for subjects who are in the state of frustration, confusion, and lost of value. And also it is very difficult to apply to special institutions such as correctional institutions and military soldier who are targeted by current application of Humanities therapy. On this sense, it seems to be valuable to apply Confucian cultivation of mind and meditation which have emphasized the importance of mind-control for this. This study tries to examine theoretically how to relate the Confucian cultivation of mind with meditation, and to suggest a model of Humanities therapy that could be applied by Toe-gye's 『The Method on Preservation of Human mind(活人心方)』. Although Confucian cultivation of mind could present a meaningful theory for curing the disease of mind, it is very difficult to put the theory into practice. It is because Confucian cultivation of mind in itself is a kind of instruction that you need to do in all of your life, and essentially it is difficult to expect a temporary effect by performance or practice. So a cure model of Confucian cultivation of mind will be suggested on this assumption and limitations. This model is attempted on the main purpose of Humanities therapy in accordance with the development of a Korean model.

• The Journal of Korean Philosophical History
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• no.30
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• pp.227-257
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• 2010

This paper intends to articulate concretely the contents and methods of Confucius self-cultivation and their practical characteristics through the analysis of S?nsan Wang Fuzhi (船山 王夫之, 1619~1692)'s On Reading Four Classics - Chungyong 讀四書大全說-中庸. The essence of the practical philosophy that penetrates Chungyong (中庸: The Doctrine of the Mean) is the practice of self-cultivation through Chonyang (存養: Preserving one's self) and $S{\breve{o}}ngchal$ (省察: Self-reflection). It can come down to two cultivation practices: 1) careful and discrete thinking without seeing or listening (Kyesingonggu: 戒愼恐懼), 2) solely looking into what is hidden and covert (Sindok: 愼獨). $S{\breve{o}}nsan$ grasped the importance of the two concepts for practical philosophy and articulated the principles of practical self-cultivation of Chungyong by paying attention to the differences and mutual-relations of the two concepts. Especially, he put the emphasis on the study through Chonyang and then focused on the relations between Chonyang and $S{\breve{o}}ngchal$. He consistently argued that the Kyesingonggu's Chonyang study was what enabled the Sindok's $S{\breve{o}}ngchal$ study and clarified the meanings of Chonyang in self-cultivation. Furthermore, he established the self-cultivation study of Chungyong as the primary self-cultivation theory of Confucianism by maximizing the practical characteristics within $Chonyangs{\breve{o}}ngchal$.

• (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.