• The Journal of Korean Philosophical History
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• no.53
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• pp.9-33
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• 2017

The objective of this thesis is to take review historical awareness of Baek-Moonbo(白文寶, 1303~1374) who lived in late Goryeo. Baek-Moonbo became interested in Confuciaism, the influence of Gwon-bu(權溥) and Baek-ijeong(白?正), and worked hard to reform the old egime by focusing on the Confucian scriptures and trying to reform thepeople of the nation. Instead of returning to the principles of heresy, Baek-Moonbo attempted to reverse the topograpy divination theory, including the Confucian scriptures of the Buddist criptures, and attempted to eradicate the land system, including the Baebulsungyu(排佛崇儒) of the Confucian scriptures. Most important of all, the importance of social change was the significance of social change to the most efficient means of realizing the lives of the people in the society according to the social structure of the Confucian society. Actively speaking for the public in his time and having the same attitude as the Neo-Confucian scholars in the late of Goryeo, he kept criticizing the abuse of the power by powerful families who made the people fall into a state of distress and misery.

• The Journal of Korean Philosophical History
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• no.35
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• pp.165-188
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• 2012

The purpose of this study is to examine the historical consciousness and view of the three religions (Buddhism, Taoism, and Confucianism) of Won Cheon Seok who lived a period of historical transition from the end of the Goryeo Dynasty to the early Joseon Dynasty. Actively speaking for the public in his time and having the same attitude as the Neo-Confucian scholars in the end of Goryeo Dynasty, he kept criticizing the abuse of the power by powerful families who made the people fall into a state of distress and misery. He believed the dispatch of troops to conquer the Yodong region as a great opportunity to boost the valiant spirit of his country; however, the reality was quite opposite to his expectation as Lee Seong Gye had withdrawn the army troops at the Wihwado causing a great risk to his country. He took a very hard line stance against what Lee Seong Gye did. Although he was a Confucian scholar, he did not ignore Buddhism and Taoism and understood that after all the three religions were based on the same principle. His deep understanding of Buddhism and Taoism as well as Confucianism helped him to make sense of Confucianism even further. He was able to sublimate the worldly anguish coming from the Confucian thinking system by indulging himself deeply into the world view of Buddhism and Taoism. In the end, his view on the three religions was based on the idea that they taught the same principle. His view of the three religions with transactional features has a huge implication for the contemporary society in which various values and multiple cultures coexist and have more common grounds.

• (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.