• The Journal of Korean Philosophical History
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• no.42
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• pp.105-131
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• 2014

The moral categories in the Mengzi have a close affinity with those of Kongzi. Mengzi fostered the Kongzi's teaching on virtuous rule and moral government, and taught benevolent government based on the virtue of benevolence. Mengzi set up a basis for Confucian teaching on human nature, and his teaching of the essential goodness of human nature has been accepted by most Confucian intellectuals. This study explores the Mengzi's teaching of moral education focussing on his instructional method to expand the goodness of human nature. Instructional method refers to educator-centered transmission of values, and it concerns mainly on how to deliver the educational goal and content meaningfully to the educatee. The main concerns of Mengzi's instructional method are teaching-standard setup, delivery of lecture key points, understanding of students' talent and situation, and encouragement of students' initiative. These points are all based on Mengzi's assertion of good human nature, and aim at forming a ideal personality. Confucian ideas of education lie in raising the well-rounded person through moral education. The well-rounded person can be characterized by noble men and sages with benevolence and righteousness. This means that the ultimate goal of well-rounded education is to lead people to attain the sublime moral stage through education.

• Journal of Korean Philosophical Society
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• v.129
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• pp.141-166
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• 2014

Xìng $sh{\grave{a}}n$(性善) theory of Mencius combined xìng(性) that means physical characteristic of human together $sh{\grave{a}}n$(善) that means moral value or moral behavior. Therefore in other to verify the meaning of xìng $sh{\grave{a}}n$(性善) we need to analysis human nature in Psychology and moral norm in Ethics simultaneously. And that necessity justified Moral Psychological approach to xìng $sh{\grave{a}}n$(性善). Mencius combined a priori morality and a priori moral norm and asserted xìng $sh{\grave{a}}n$(性善). And than he presented an example for a basis or a clue of mora norm and explained grounds of moral behavior. But various theory Moral Psychology considered morality as an attachment or derivation of human nature. So another new Moral Psychology is needed to investigate Mencius Xìng $sh{\grave{a}}n$(性善) theory in a viewpoint of Moral Psychology. And than that must managed morality and moral norm as essential problems firstly. That because Mencius considered human as a moral subjectivity and seek the clue or basis morality and moral norm in human nature. And secondly that must managed moral intelligence as a emotional intelligence, because of $li{\acute{a}}ng$ $n{\acute{e}}ng$(良能) $li{\acute{a}}ng$ zhī(良知) of Mencius meaned moral intelligence which was derived from blood tied and moral emotion.

• The Journal of Korean Philosophical History
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• no.31
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• pp.7-32
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• 2011

Cheng Yi(程?, 1033~1107) understood that nature is full of "changes(易)". And he noted that human being as part of nature also exists only in a series of changes, i.e. birth, growth, extinction and death. All things including human being arise from the same principle, or "Heavenly Principle." Hence human being can fundamentally be one with all other beings, or nature. It is called "Unity of all things(萬物一體)" and "Unity of heaven and human(天人合一)." This philosophical perspective cannot be regarded as being unique to Cheng only; neo-Confucian predecessors called "the five masters of the Northern Song(北宋五子)" anticipated Cheng's vision already. Nevertheless, Cheng elaborated on the shared vision, revealing his philosophical uniqueness. Cheng maintains that only human being receives the principle in the unstained form, and thereby is capable of being one with nature. The one who realizes her/his potential to be one with nature is a sage(聖人); for Cheng, the order and pattern found in nature is nothing other than moral principle that human beings have to live up to and vice versa. Cheng's idea on the principle which human being receives from Heaven no doubt relates to Mencian notion of the innate goodness of human nature(性善); the innate goodness of human nature is no other than Heavenly Principle, and to become a sage depends on whether one can realize her/his potential - human nature, i.e. Heavenly Principle in her/himself. For Cheng, human nature tantamount to Heavenly Principle has no evil quality; all the evil in the world comes from imperfect "physical endowment(氣質)," or "capacity(才)" which is various from person to person, making various personalities. Accordingly, the task of moral cultivation in Cheng's theory can translate into the matter of rectification of one's physical endowment.

• The Journal of Korean Philosophical History
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• no.28
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• pp.417-445
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• 2010

There are a few changes about Wangshouren's main tenet during the process of giving lectures. because of the reason that Wangshouren give lectures changed to different disciples, so every student had his different opinion and comprehension do Wangshouren's learning, which is the main reason that Wangshouren's disciples had occurred a difference. In the thinking field of later-Ming, there had occurred a furious argument surrounding the problem of "the Heart is no Goodness and Badness or not", and how to cure the harm of the Xinxue also had become a key issue to the two sides of argument. The donglin school that Guxiancheng was its delegates made a contest with the Xinxue's scholars that Zhourudeng and Guanzhidao were that delegates, which evolved surrounding that issue that "the nature is Good" and "the Heart no Goodness and Badness". In these arguments, the two sides often persist on their own opinions, but hadn't a right understanding for Wangshouren's original meaning. Liujishan and Huanglizhou thought that the meaning of the words "the Heart no Goodness and Badness" was that the Heart have no the intention of Goodness and Badness, not that the Nature was no Goodness and no Badness. So that the opinion of "the Heart no Goodness and Badness" was not the main idea of Wangshouren. Wangji hadn't got the whole meaning of the Four Sentences. Liujishan and Huanglizhou wanted to make a new explaination to Wangshouren's ideas according to literatures and theory.

• (The)Study of the Eastern Classic
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• no.36
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• pp.229-264
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• 2009

This paper aims for a study on the theory that mind is Li(principle). The method of research is laid emphasis on searching for the historical development of the perception Theory in late Cho-Sun. First of all, I investigated a meaning of the perception theories of Ho-Rak school, that were criticized in the Cho-Sun academic world. The next, I investigated the theory of Li-ju-Ki-ja that was raised by Yi Sang Jung. He thought that Li is supervisor and Ki is assistance. And he put a construction on the Perception Theories of Toegye school. Yi Jin sang's theory of perception is the result of criticism against Ho-Rak school, and a fresh and in-depth construction of Yi Sang Jung's perception theory. His viewpoint was contradiction to the theory of Sim si Ki(the theory that Mind is made of Ki). And he rediscovered the human conscience that was born endowed from Heaven.

• Journal of Service Research and Studies
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• v.12 no.3
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• pp.115-133
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• 2022

This study was conducted to design a new human model and education system for the sustainable life of mankind. Human society is facing a crisis. This study presents a comprehensive plan as the final version of the servicism study. Since the problems of human society are all human problems, research was conducted focusing on the new human and education system. Modern society is markedly different from the existing society in terms of time, space, and humanity, and the leading role of individuals is increased due to the increase in literacy, which can lead to breakdown and ground breaking in an instant. As the value of growth and freedom is increasing, technological innovation is accelerating, and industries and enterprises are growing significantly, so new technologies and industries may put human society at great risk. This study comprehensively diagnosed these problems in the current human society. The problems related to human and education were presented in depth while analyzing and synthesizing the problems presented in the existing servicism studies. The necessary and sufficient conditions for a new system to solve the problems raised were derived. And a system that satisfies these conditions was derived and presented. The new system was named servicism human and education system as a system based on the service philosophy. The structure, operation model, and implementation plan of the new system were presented. The basic structure is a human view that recognizes both reason and irrationality, an education system in which intelligence education and virtue education are balanced, and an education system in which human effort and the values of unwieldy nature are respected. A new education system needs to be put into operation along with the improvement of modern ideology and the compensation system for efforts. Since this study presented a macroscopic direction, further studies are needed to further refine this study.

• The Journal of Korean Philosophical History
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• no.25
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• pp.251-292
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• 2009

In this thesis, the status of Pre-Chin Study of One Hundred Schools in the history of Korean thoughts, and in addition, the reception of $Hs{\ddot{u}}n$ Tzu's ideology and the aspect of its development in Korea were examined. Moreover, the different understandings of $Hs{\ddot{u}}n$ Tzu and their trend of the times were summarized through the intellectuals' collection of works from the end of Goryeo Dynasty and the beginning of Cho Sun Dynasty to 18-19 century. What was revealed through the study can be summed up as the followings. From the age of Three States to the middle part of Goryeo Dynasty, few intellectuals regarded other schools or philosophers among Study of One Hundred Schools as heresies and blamed them. However, since Mencius had been established as the legitimate classical scripture of Confucianism after the end of Goryeo Dynasty and the beginning of Cho Sun Dynasty, other Pre-Chin philosophers including $Hs{\ddot{u}}n$ Tzu had started to be regarded and criticized as heresies. Intellectuals of Goryeo Dynasty and the early Cho Sun Dynasty made various estimates on $Hs{\ddot{u}}n$ Tzu's doctrine of the evilness of human nature, but we can see the understanding of $Hs{\ddot{u}}n$ Tzu became deeper. In the heyday of Neo-Confucianism in Cho Sun Dynasty, the intensity of the criticism on $Hs{\ddot{u}}n$ Tzu by intellectuals rather tended to decrease, compared to that of the early Cho Sun Dynasty, which produced contrary evidence that the world view of Sung Confucianism, based on Mencius' doctrine of the goodness of human nature, had been already established. Also, even the intellectuals criticizing the evilness of human nature positively quoted $Hs{\ddot{u}}n$ Tzu's other ideas in general. In 17th century, there were some arguments to conclude $Hs{\ddot{u}}n$ Tzu as Legalism, but the general trend came to accept Study of One Hundred Schools constructively, challenging the authority of Sung Confucianism, or based on positive school. In 18th century, it can be confirmed that the understanding on $Hs{\ddot{u}}n$ Tzu became broader, and particularly in the historical research of letters, $Hs{\ddot{u}}n$ Tzu's original texts and annotations were used in many ways. In short, the intellectuals' criticism on $Hs{\ddot{u}}n$ Tzu in Cho Sun Dynasty was always grounded on his argument of the evilness of human nature, and furthermore, on connecting it to Legalism, related to the Fenshukengru. On the other hand, it can be said that they generally accepted other ideas of $Hs{\ddot{u}}n$ Tzu positively, except for the idea of the evilness of human nature. However, it's worth paying attention to the fact that those intellectuals who criticized $Hs{\ddot{u}}n$ Tzu could easily meet with the books of Study of One Hundred Schools, and relatively had an open attitude in terms of knowledge.

• Sijohaknonchong
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• v.19 no.1
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• pp.207-234
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• 2003

The purpose of this research paper is to study the characteristics of Huang Yunseok's sijo and it's implications for his poetic intentions. Huang Yunseok's sijo is didactic in its presentation of facts and ethical lessons. The two main facts it presents are royal favors and his clan's pride. Royal favors concern. for example, encouragement of the king, the king's birthday and deathday, and securing a government position by the king's order. His clan's pride concerns, for example, the geographically wonderful place of Huang Yunseok's ancestor's tomb, his ancestor's great conduct, his clan's beautiful tradition, his birth place, and his birth dream. The main content of the ethical lessons concerns cultivation of the human mind and practicing Confucian ethics. Examples of the former describe the purpose of Confucian study, the ethical doctrine that human being's inborn nature is good, the character of the human mind, and the method of cultivating the human mind. Examples of the latter describe the moral rules to govern the Five Human Relations, separation between husband and wife, and discrimination between males and females. The poetic intention of Huang Yunseok's sip consists of political and economic self-promotion and theoretical devotion to Confucian ideology. Proud of his educated, high Confucian clan, he tries to get self-promotion politically and economically by vowing loyalty to the king. He implies devotion to the Confucian ideology through his description of the practice of the Confucian moral rules, the clinging to traditional Neo-Confucianism, and his insistence on the Neo-Confucian theory that all human beings and animals are the same in their original nature. In conclusion, the didactic character of Huang Yunseok's sip stems from his intention to promote himself politically and economically and his theoretical devotion to Confucian ideology. The way of indicative expression originates from the didactic character of Huang Yunseok's sijo.

• Journal of Service Research and Studies
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• v.11 no.4
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• pp.1-20
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• 2021

This study was conducted to derive a model of the legal system that is the basis for realizing the service economy, political administration, and social education system. Based on the experience of mankind's legal system operation in the historical era for the past 5,000 years, a legal system model that will make the future human society sustainable has been established. The problems of the current legal system were analyzed at the fundamental level. The root cause of injustice and unfairness was analyzed and a new legal system was designed. Through the legal systems of various national societies that have been attempted in the history of mankind, the structure of the legal system that is desirable for the modern society was designed. Human society, which has experienced how much good legal system has been and is being abused by human irrationality and nonsense, needs to make an effort to change the legal system paradigm itself by learning lessons from failure. This study derives the basis for a legal system that can realize justice and a fair society in the long term. It proposed a model for improving the legal system that allows human society to be happy for a long time. To this end, the fundamental role of the legal system was analyzed at the ideological level and the problems of the current legal system were presented. In addition, the problem of fundamental assumptions about human nature was analyzed and improved assumptions were presented. The structural system of the current legal system was analyzed and a new structure was proposed. In addition, a plan for the operation of a new legal system based on a new structure was suggested. The new legal system was named servicism system. This is because it is a model centered on thorough checks and balances between all opponents, not a simple linear one-dimensional legal system, but a multidimensional legal system, and because it is a viewpoint that clearly recognizes both human reason and desire. The new system is a model that reflects the confrontation between the rule of law and the non-law rule and the confrontation between the power people and the general public. A follow-up study is needed on a concrete plan for transitioning from the current legal system to a new legal system.

• (The)Study of the Eastern Classic
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• no.49
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• pp.187-223
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• 2012

This study is planned to research the ways and structue of Okdong's thinking, which are the foundation of his academic world, based on the collection of his literary pieces. This study became interested in Okdong Lee Seo because he with some strong stimulation and shock is considered as the turning point of his family's academic tradition. His family's academic tradition before Okdong had been famous for literatures of its members, such a tradition shifted toward Confucian classical studies. Especially, Okdong was the third elder brother of Seongho Lee Yik who represented the academia of the late Joseon period, and took an important role in forming Seongho's study. Okdong is considered to have built the basic structure of Seongho's study. It seems that in the process he transmitted their family's academic tradition whose focus got shifted from literature to Confucian classical studies. Thus, this study has the basic meaning as elucidation about the fundamental of Okdong's academic world. However, the larger meaning of this study is the verification of the fundamental structure of Seongho's study: Seongho's study stood on Okdong's study but overcame Okdong as an individual, and then became a academic standard of the late Joseon period. When the collection of Okdong's literary pieces is examined, it can be found that Okdong way of thinking rooted in the Confucian theory that human nature is originally good. Especially, Okdong maintained the li-qi dualism in which li and qi conflict against each other. For understanding and elucidating not-completely-good human mind, he understood li and qi within conflicting relationship. Okdong claimed that in order for a man to keep his life humane, the man should recover his moral completeness by cultivating his mind through sincerity and reverence. Okdong's goal was to build society and to realize human nature in accordance with the classical Confucian ideology of filial piety and respect and of loyalty and trust. Here lies the fundamental meaning of Okdong's way of thinking.