• Title/Summary/Keyword: 도학(道學)

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Status of Saam Park Sun in History of Joseon Dàoxué Politics - Focusing on 'shìdào' and 'qīngyì' (조선 도학정치사(道學政治史)에서의 사암(思庵) 박순(朴淳)의 위상 - '세도(世道)'와 '청의(淸議)'를 중심으로 -)

  • Choi, Young Sung
    • (The)Study of the Eastern Classic
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    • no.68
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    • pp.319-344
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    • 2017

  • Saam Park Sun(1523-1589) holds a very important position in history of 16th century $d{\grave{a}}oxu{\acute{e}}$ politics. Starting from King Seonjo's accession in 1567, he took a lead in changing the former Politics by Hoonchuck(勳戚政治) to $d{\grave{a}}oxu{\acute{e}}$ politics. He served a prime minister alone for 14 years. Following philosophy of $d{\grave{a}}oxu{\acute{e}}$ politics that Jo Gwang-jo(趙光祖, 1482-1519) had advocated a generation earlier, he sought reformative politics by rising elites. He pursued ideal politics of $d{\grave{a}}oxu{\acute{e}}$ in which principles and public opinion agreed with each other and to realize it, he was in the forefront of correcting 'shìdào(世道)' and improving 'qīngyì(淸議).' It is why $d{\grave{a}}oxu{\acute{e}}$ politics is called shìdào politics(世道政治). He emphasized 'old manners(古禮)' as standard to criticize wrong reality and to realize ideals. The 'old' in his mind was ideals, principles and traditions. The most meaningful reform was to go back to spirit of 'old.' It is why he put stress on and stuck to practice of 'old manners' in national liturgy.

  • https://doi.org/10.16880/SEC.2017.68.10.319 인용

Status of Kim Goeng-pil in History of Korean Confucianism (한국유학사에서의 김굉필(金宏弼)의 위상)

  • Choi, Young-sung
    • The Journal of Korean Philosophical History
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    • no.41
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    • pp.9-38
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    • 2014

  • Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

Why did Daoxuejia(道學家) interpret realizing Ren(仁) as "the state of private desire removed"? (인(仁)의 실현은 왜 사욕(私欲)의 제거가 되었나?)

  • Lim, Myunghee
    • The Journal of Korean Philosophical History
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    • no.43
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    • pp.295-317
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    • 2014

  • This is the issue of this paper: What was the reason for Daoxuejia(道學家) in Song Dynasty to interpret 'ke-ji(克己)' as 'removing private desire'? 'ke-ji-fu-li'(克 己復禮)' is a phrase presented by Confucius as a way of practicing Ren(仁). The interpretations of Ren(仁) concept by Daoxuejia(道學家) have been reviewed. They interpreted Ren(仁) as Tian-li(天理) and thought its contents as 'Tian-di-shengwu-zhi-xin(天地生物之心)'. Zhu xi(朱熹) associated the concepts of sheng-sheng (生生), Xu(虛), Rou(柔), etc. and provided philosophic explanations on the interpretation of Ren(仁) raised newly by Ercheng(二程) and the interpretation of 'ke-ji-fu-li' (克己復禮). It is fact that Zhu xi criticized ardently Daoism but did not think nothing was worth taking from it. The stands of Daoxuejia(道學家) scholars in Song Dynasty on "removing private desire(去私欲)" presented in this paper could be the grounds supported such opinion.

Toegye's Tao-hsueh and the Theory of Governance (퇴계(退溪)의 도학(道學)과 경세론(經世論))

  • Kang, Heui Bok
    • The Journal of Korean Philosophical History
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    • no.41
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    • pp.71-92
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    • 2014

  • A series of the tragic 16th-century Sahwas sent Toegye into the depths of despair. In the face of the ensuing social disruption in which any criterion or direction is utterly lost, he could not but to reexamine the problem of human nature and good and evil. For Toegye, criterion or direction is connected with Principle, and human nature and the problem of good and evil are related with Mind. In other words, these problems are none other than the question: "As the subject of history and society, how a human being can set principle in a real world and realize it? How one can successfully control his wants and feelings with his rationality?" Toegye proposes that while laws and regulations should be reformed when they are outdated, good laws and regulations are not necessarily to be discarded. He also warns that ideal governance is not likely to be realized if only too conservatives take the lead while radicals, depended upon exclusively, would create too many problems.