• The Journal of Korean Philosophical History
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• no.59
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• pp.89-120
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• 2018

This paper is a study of the beginning pattern of simseul argument in the 19th century, based on the letter written by Hanju(1818~1886) and Mangu(1837~ 1902). In the text, I analyzed the theoretical differences between Mangu and Hanju that inherited from the study of Jungjae, is to expand the scope of the dispute between the Hanju and Mangu which to provide the beginning pattern of simseul argument. By revealing the theoretical difference between Hanju and Mangu, in the opposite direction, the content of the simseul argument between the Hanju and Jungjae's developed could be clearer. In the Hanjujip, there are nine letters to Mangu, there are also three letters to the Mangujip. These letters show a certain difference in the learning of the two people. So the text focuses on the content of these letters and reveals their theoretical differences, eventually it is confirmed that their theoretical differences lead to the beginning pattern of simseul argument. In particular, interpretation of LiKi leads to interpretation of Sim. Sim interpretation centers on the interpretation of the Zhuxi's 'Ki of Jungsang' meaning, while Hanju emphasizes to see as Lee, Mangu emphasizes that as the sum of Liki. 'Ki of Jungsang' is an interpretation of Zhuxi' Sim, and in the end, interpretation of 'Ki of Jungsang' means interpretation of Sim. Thus, while Hanju tried to see of Li, Mangu wanted to see at the sum of LiKi. This is simseul argument between Hanju and Man-gu, which was unfolded in the extension of the 19th century's simseul argument of erection. Through their argument, they are going to use it as an opportunity to review details of how the debate started in the Toegye school.

• The Journal of Korean Philosophical History
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• no.59
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• pp.9-38
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• 2018

Joseon Neo-Confucianism had important disputes throughout its hundred years of history. Starting in mid-16th century, Four-Seven Dispute focused on 'Qing (情, emotion)' while Horak Dispute that emerged in early 18th century put emphasis on whether people and things have the same 'Xing (性, nature).' These two disputes lasted until late Joseon. In that process, their issues were clearly recognized and consequently, characteristics of Joseon Neo-Confucianism were well demonstrated. With Western power surging in since mid-18th century, Joseon Neo-Confucianism should develop logic to cope with the Western power. One of responding logics was Zhulilun (主理論, theory of reason) in Neo-Confucianism. Diverse discussions particularly on 'Xin (心, mind)' were expansively made. From the notion of Xin Tong Xing Qing (心統性情) that Xin converges with Xing and Qing, an argument that Xin should be seen as 'Li (理, reason)' and another that Xin is basically 'Qi (氣, force of nature)' were up against each other. The academia heated up with issues raised such as whether Xin and Mingde (明德, bright virtue) are the same notion and whether Mingde should be seen as 'Li' or 'Qi', etc. Defining morality dispute in the late Joseon along with Four-Seven Dispute and Horak Dispute as 'three major disputes in Joseon Neo-Confucianism,' this paper focuses on clarifying their status, actuality and significance. Morality dispute was not only a theoretical dispute. It has significance in the aspect of 'topicality.' It directly and indirectly affected movements against Western and Japanese power, loyal troop's activities and independence movement as well. Compared to Four-Seven Dispute and Horak Dispute, morality dispute is more complex and expansive. In addition, it requires systematic organization of data. Intercomparison of three major disputes is one of key topics to determine characteristics of Joseon Neo-Confucianism.

• The Journal of Korean Philosophical History
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• no.59
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• pp.39-63
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• 2018

Kiho Academic in the late Joseon Korea, the negative effect of the Horak debate is amplified and the division within the academic is accelerated. However, the scholars of the Kiho Academic field put forth efforts to unify the academics with the same sense of responsibility to end the schism. Nevertheless, the scholars of the Kiho Academic have shown various differences in the process of accepting Neo-Confucianism, which creates new schools. Therefore, Kiho Academic in the late Joseon Korea coexisted with various schools with different academy positions. Some of the representative groups are Hwaseo, Nosa, Ganjae, Yeonjae, and Uuidang Schools. In addition, through the scholarly differentiation and the school division of the Kiho Academic, the debate on the mind that characterizes Neo-Confucianism of the late Joseon Korea has developed. However, there was a common value that everyone pursued in the middle of the debate: the construction of a moral ideal society, the ultimate goal of Neo-Confucianism. In conclusion, though the purpose they pursued was not fulfilled, it can be seen from the debate on the mind that they fiercely demanded that these requests were urgent in the late Joseon Korea This paper, therefore, the situation of the Kiho academic in the late of Joseon Korea, the problem consciousness of the scholars of the Kiho academic, and the issue and development of debate on the mind.