• (The)Study of the Eastern Classic
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• no.35
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• pp.161-188
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• 2009

Confucianism's concept of Ye is ruled by the absolute principle of the universe on one hand, and by "the rules of Ye(節文)" and "the rules of ceremony(儀則)", the principle of relative articulation on the other hand. The realizations of the absolute principle of Ye is depending on its usage in everyday life which is fundamentally conditioned by time and space. Thus, Ye's usage can be maximized when the fundamental principle and the condition of its usage make a mutual harmony. Of course, Ye and Ak(樂) are doing complementary roles for each other, since Ye is a principle of a division and Ak is a principle of combining features. However, the essence of Ye can be figured out as the characteristics of mutual reciprocity among things of hierarchy between the classes. Not only in Modern one But also in the medieval society, Ye was not a one-sided force. The essence of Ye does not retain the interests of an individual and the power of a group. If so, the formal aspects of Ye had been distorted. Confucianism demands a strict morality and ethics of a normal person as well as of the ruler. The characteristics of Ye is democratic and open to the condition of time and space. Yegyo should be rooted in everyday lives and realized as a usualness. Therefore, Shirak was an inevitable feature of Yegyo. During the 16th and the 17th century, Ye insinuated into everyday lives of the public in the Korean society. Yulgok Yiyi(李珥)'s Haejuhyangyak(海州鄕約) was estimated as the exemplary feature of Shirak.

• The Journal of Korean Philosophical History
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• no.31
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• pp.263-287
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• 2011

Li-Gu was a Confucianist who criticized traditional 'attend to Righteousness and neglect Profit' idea and insisted that people affirmed 'Proprietiy' and 'Interest', which accorded with human nature and desire. He said that 'Proprieties' was made by adjusting one's material life and natural desire. Therefore, if we want 'Propriety' is manifested itself, we must affirm and satisfy the material life and natural desire first. He asserted that if we didn't follow this, the people's life would be devastated and the nation would face a big crisis. Li-Gu's thought not only gave Wang An Suk's Reformation a theoretical basics, but also attached the new and reformist meanings to 'Propriety', which had been changing meaningless and abstract, by criticizing Songming Confucian School and put great stress on uniting the inside and outside. In this article, through examining Li-Gu's the idea of Righteousness and Profit, King and Ruler, Inside and Outside, we can consider what the real 'Propriety' is and what kind of practical meaning 'Propriety' has.