• The Journal of Korean Philosophical History
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• no.43
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• pp.33-53
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• 2014

It's the situation that modern technological civilization shakes the life environment fundamentally without a serious reflection on the dangers. The sense of crisis' brought the rise of modern Ecology in awareness of survivability of the humanity. Because the serious reflection is not just a campaign for environmental protection, but is to establish the values which is possible to coexist and to make harmony between the nature and man, man and man, and to form a healthy relationship through philosophical thought and practice has intrinsic value for human and nature. Under these circumstances, if Yulgok lives now and he is questioned by the ecological theorists of the 21st century that "What do you think about the serious environmental problem of present times?", what really would be his explanation? In the presentation methods of the explanation, will question first what contents western ecologists who study Theory of the environment in technology, Deep Ecology, and Social Ecology propose, then will compare and introduce what similarities and differences from theirs. As a result, we'll be found that Yulgok's thought, moral consciousness, about the nature and humanity as a confucian scholar.

• The Journal of Korean Philosophical History
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• no.59
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• pp.287-312
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• 2018

Confucianism which pursues the right relationship between person and person, depicts the ideal that moral individuals contribute to community development. In the 16th century, Toegye Yi Hwang, the authority of Korean Confucianism, reflected his educational intentions and interests and made the whole of the body of Confucianism and the whole process of the study into a series of 10 paintings 'Ten Diagrams of Sage Learning'. The purpose of the education which is claimed in the 'Ten Diagrams of Sage Learning' is to become a saint, and it ultimately coincides with the purpose of moral education which is to be introspective and practical moral man. The whole theme of 'Ten Diagrams of Sage Learning' is related to revealing the principles of humanity and morality in order to restore human nature on the basis of piety. Piety(敬) is also a purpose and a method of self-discipline, and is the main content. The method of education for traditional confucianism is aiming for the organic integration of purpose, content and method of education and reveals the consistency of the combination of knowledge and behavior in content and method. Exploring the universal value of traditional culture and re-raising moral culture that is important in traditional education is to discuss that what is valid for the present and the future is derived from the past tradition. That may be useful in solving today's educational problems. Especially, it is very meaningful to adopt a reflective approach to cultivate talented people who can 'realize oneself' and 'care for the community' which is the ultimate goal of education through analyzing the essence of moral education pursued by traditional education.

• The Journal of Korean Philosophical History
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• no.35
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• pp.73-108
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• 2012

Researches about the Horaknonjaeng(湖洛論爭) have succeeded by focusing on the Osangnonbyeon(五常論辨)?Mibalnonbyeon(未發論辨). In a way of these researches, philosophic thought of Gwon Sangha(權尙夏) is dealt in a comparison and in that process his philosophic thought seems to be known. However, these researches are treating several thoughts so it is difficult to find accurately what point describes the position of his thought in the korean confucian thought as origin of Hohak(湖學). In this paper, therefore, I examine Gwon Sangha's theory of mind-nature by focusing on the understanding the concept of mind-nature in Hansujaejib(寒水齋集) and find its position in history of thought as an origin of forming Hohak. Before 1709, Horaknonjaeng don't break out, Gwan Sangha had been formed that Inmulseongsangi(人物性相異) of Osangpyeonjeon(五常偏全) based on the understanding of the fact that ensuring of Bonyeonjiseong(本然之性 性善) in Gijiljiseong(氣質之性) and under this influence scholars of Hohak formed thoughts and insisted Osangpyeonjeon(五常偏全 人物性相異) during Horaknonjaeng. In the point of Simseongilmul(心性一物) focusing on nature, he didn't admit the Jujaeseong(主宰性) of mind. This is the efforts of finishing the controversy of Simseongigi(心性二岐) and the efforts of finding the relation between Simseon(心善). Such thoughts are set before the Horaknonjaeng and basing on these influences, scholars of Hohak formed their thoughts and insisted the Gibulyongsa(氣不用事 未發氣質有善惡).

• The Journal of Korean Philosophical History
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• no.28
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• pp.155-182
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• 2010

When we divide Environmental Ethics education into the elements of 'knowledge - emotion - behavior', we need to focus on 'knowledge' at high school level. In general Moral Education, 'knowledge - emotion - behavior' is a circular link, but as Environmental Ethics is a matter of 'consciousness', it is desirable to instruct with the process of 'knowledge>emotion, behavior'. Teaching 'Consciousness on Nature' is not recommended at elementary or middle school level because it demands higher inference. On the contrary, considering the reality in high school it is not recommended to teach the necessity and method of recycling or to go field trip to the polluted area. Rather, it is better to inform the students of Environmental Ethics' viewpoints and let them know the ways of moral judgments. The view of nature in Orientalism is well explained through the Environmental Ethics' viewpoint. To explain the view of nature in Orientalism we should concentrate on the theory, not on the attitude of life. And we should rather compare the viewpoints of nature in Confucianism, Taoism and Buddhism respectively than explain in Orientalism all together. That is, if we compare with the viewpoints of Environmental Ethics and explain similarities & differences in Confucianism, Taoism and Buddhism, we can complement Environmental Ethics or present the third approach.

• (The)Study of the Eastern Classic
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• no.49
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• pp.297-323
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• 2012

This study investigates the religious perspective of Kang You Wei in order to understand the origin of the reformation ideas in the Da-tong-shu. This study focuses on how the religious perspective of Kang You Wei influenced his reformative ideas of the end the traditional Chinese family structure and the establishment of socialist institutions to overlook the welfare of each individual. His religious perspective embraces both Confucian ideals, Buddhism and Christianity. He believed in the existence of the human soul, and admitted the social value of religion. Kang believed in natural rights and the equality between men and women given that the equality is given by Tien(天) & Shang-di(上帝). Thus, his religious perspective constitutes the fundamental parts of his reformative ideas reflected in the Da-tong-shu.

• Journal of Korean Philosophical Society
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• v.126
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• pp.403-422
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• 2013

유사배(劉師培)는 '반청(反淸)'에서 반전통의 '무정부주의'로, 그리고 '친청(親淸)'으로 변절하는 파란만장한 삶을 살았다. "중국민약정의(中國民約精義)"는 유사배(劉師培)가 무정부운동을 하기 전, 즉 1903년에 완성한 저서다. 1903년은 유사배(劉師培)가 고향을 떠나 상해(上海)에서 반만(反滿) 운동을 시작했던 시기이고, 1907년 일본으로 유학가기 전 4년 여 동안 유사배(劉師培)는 반청(反淸) 운동에 적극적이었다. 따라서 "중국민약정의(中國民約精義)"는 무정부주의자들의 이념인 '반전통(反傳統)'의 관점에서 저술된 것이 아님을 알 수 있다. "중국민약정의(中國民約精義)" 서문은 다음과 같은 중요한 의미를 내포하고 있다. 첫째, 유사배(劉師培)가 참조한 루소의 "민약론"은 양정동(楊廷棟)이 일본어판을 보고 중국어로 번역한 "민약론"이다. 둘째, "민약론"의 내용은 널리 알려지지 않았다. 셋째, 원고는 1903년 이전에 완성되었고, 책은 1904년에 출판되었다. 유사배(劉師培)는 "주역"을 통해서는 '군민(君民)의 일체(一體)'를, "상서"를 통해서는 '군민(君民)이 국가의 공동주인'임을 밝혔다. "시"는 '민의(民意)의 표현'이라고 했으며, "춘추"를 통해 군주세습제와 민권(民權) 그리고 민의(民意)에 의해 관료 등용 등을 주장했다. "논어"를 통해서는 군신(君臣)의 대등 관계와 군민의 일체를 다시 강조하고, "맹자"와 "순자"를 통해 군주가 신성불가침의 영역이 아니기 때문에 민의(民意)를 근거로 군주도 바꿀 수 있다고 했다. 유사배(劉師培)의 이러한 주장만 놓고 보면, 중국은 비록 전제군주체제에 있었지만, 사람들은(人民) 민주제도를 향유한 것 같다. 그러나 실제로는 이와는 정반대의 길을 걸었던 것이 중국이다. 문제는 유사배(劉師培)의 주장처럼 루소의 "민약론"에 버금가는 사상과 역사적 사실이 있었음에도 불구하고, 그것을 제도화된 적이 없다는 점이다. 유사배(劉師培)가 "중국민약정의(中國民約精義)"에서 서술한 '민약(民約)'은 치도(治道) 방면과 비슷하다. 그러나 정도(政道) 방면에 대해서는 거의 언급이 없다. 게다가 서술된 '민약'의 내용이 한 번도 제도화된 적이 없다는 점에 대해 아무런 언급이 없다. 결국 비록 "중국민약정의(中國民約精義)"가 중국 전통사상에서 서구의 '민주' 개념을 모색했다는 점에서 높이 평가할 수 있으나, 그것을 제도화하지 못하고 또 치도(治道)에만 치중해 서술한 점이 "중국민약정의(中國民約精義)"의 약점이다.

• The Journal of Korean Philosophical History
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• no.36
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• pp.7-42
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• 2013

This article is on the introduction and origin of Korean Neo-Confucianism. In this article, it is verified and clarified that a scholar named Jeong, Sin-bo (鄭臣保) from Southern Song settled on today's Seosan Ganwoldo (看月島) in the year of 1237 (24th year of the king Gojong in Korean Dynasty) and he introduced the Neo-Confucianism both by Jeong, Myung-do (程明道) and Jeong, Yi-cheon (程伊川) who are also called Double Jeong to Korean scholars. Based on these facts, it overturns the history that Anhyang (安珦) first introduced Neo-Confucianism to Korean Dynasty in the year of 1290 even with 35 years ahead. When this gains official approval by the academia, the history of Neo-Confucianism seems to be rewritten. This article first examines changes in history of Korean Neo-Confucianism with three stages and then concentrates on the life of Jeong, Sin-bo. It presents that Jeong, Sin-bo was a descendant of a Southern Song's noble family named Pogang Jeong (浦江鄭氏) and he committed to Chunqiu thoughts (春秋思想) and spirit of loyalty (義理精神) naturally as the posterity of Pogang Jeong. Lastly, it also infers the transmission of Jeong, Sin-bo's scholastic mantle and his influence on the posterity.

• 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.

• (The)Study of the Eastern Classic
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• no.57
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• pp.201-229
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• 2014

한국에서의 유가(儒家) 경전의 수용은 삼국시대에 시작되었으며, 이는 신라(新羅)시대 태학(太學) 교육 중의 한 과목이 "상서(?書)"였다는 "삼국사기(三國史記)"의 기록을 통해 알 수 있다. "상서(?書)"는 고대 정치제도 및 정치사상과 매우 긴밀한 관련을 갖는 경전인 까닭에 중국뿐만 아니라 한국에서도 통치자들의 시정방침(施政方針)상의 중요한 근간(根幹)이 되었다. 이러한 연유로 "상서(?書)" 연구를 통해서 경서 내용을 알게 될 뿐만 아니라 그 시대의 정치사상도 알 수 이해하게 될 것이다. 그런데 한국에 있어서 경학 연구는 중국과 달리 전통적 사서오경(四書五經) 혹은 십삼경(十三經)이 아니라 "사서삼경(四書三經)"을 중심으로 전개되었다. 또한 개별 경전에 대한 연구를 기준으로 살펴보면, "사서(四書)"의 경우, 특히 "논어(論語)"에 대한 연구가 집중적으로 이루어졌다. 삼경(三經)의 경우, "주역(周易)"이나 "시경(詩經)"은 이미 많은 연구가 이루어졌으나, 한국에서 "상서(?書)" 연구는 아직 전자만큼 활발히 이루어지지 못하고 있다. 또한 성균관대학교에 발간한 "한국경학자료집성(韓國經學資料集成)"을 살펴보면, 한국 경학 저술 총 145권 가운데 "상서(?書)" 부분이 22권을 차지하고 있다. 즉 거의 6분의 1이 "상서(?書)" 관련 저술이라고 할 수 있다. 본고는 "학술총람"과 공구서(工具書) 전자 시스템에 수록된 1901년부터 2014년 상반기에 이르기까지의 100여 년 동안 한국(韓國)에서 발표된 "상서(?書)" 관련 학술단행본 학위논문 학술지논문 등을 검토하고, 이를 통해 한국에서의 "상서(?書)"학(學) 연구(硏究)를 회고(回顧)하고 또 그 미래를 전망(展望)해 보도록 할 것이다. 전적으로 보면 한국 "상서(?書)"학 연구는 3가지를 포함한다. 첫째는 한국에서 중국 고전 "상서(?書)" 원전(原典)에 대한 탐구(探究)인데 이를 '중국 "상서(?書)" 연구' 라고 칭하였다. 둘째는 조선시대 유학자의 서경 저술을 중점 대상으로 연구하는 것으로 이를 '한국 "서경"학 연구'라고 이름 하였다. 셋째는 한국 이외 다른 나라 학자들의 조선시대 "서경" 저술에 대한 연구이다. 이상 3가지를 모두 대상으로 삼아야 온전한 한국 "상서(?書)"학 연구라고 할 수 있을 것이다. 향후의 연구 방향은 다음 네 가지로 정리할 수 있다: (1) 역본의 연구 (2)학파별 연구 (3)문헌적 연구 (4)경연과 과거시험의 각 나라 비교 연구이다. 한국 "서경"학에 대한 연구를 통해 우리는 조선시대의 사상과 문화 특히 정치사상을 파악할 수 있으며 또한 전통시대 동아시아 각국의 학문 양상까지도 인식할 수 있을 것이다. 요컨대, 아직까지 한국의 학계에서 한국 "서경"학을 중심으로 하여 이러한 측면을 밝히는 연구는 부족한 편이라고 할 수 있겠으며, 그렇기에 연구할 영역이 더욱 많은 셈이라고도 할 수 있는 것이다. 바로 이 연구영역들에 더욱 심혈을 기울여 앞으로 더 깊이 있고 폭 넓은 연구가 진행되기를 기대할 수 있게 되는 것이다.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.131-162
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• 2018

In this article, I studied how we can heal resentment (㝨) and regret (恨) in the present and future world that are deeply rooted in our society, and I sought out the theoretical and practical measures to realize peace and mental well-being of the Korean people. For this purpose, firstly, I reinterpreted the content of 'Hongik Ingan Humanitarianism (弘益人間)' as an idea and its practical methods into a critical perspective, and confirmed that it is the ideological and emotional root of the Korean people. And I looked at concrete action plans for the present and in the future. Next, I studied the contents of the 'Accompaniment Society (大同社會)' for studying abroad and how to realize its ideals. Through this process, it was confirmed that Accompaniment Society is also deeply rooted in the sentiments of the Korean people. I also found out that more active and practical theoretical methodological studies are necessary to heal the resentment and regret common in our society. Lastly, I studied the fundamental and essential meaning of 'The Resolution of Grievances for Mutual Beneficence (解冤相生),' the major, representative concept of 'The Truth of the Great Itineration (大巡眞理).' Through this process, I confirmed the possibility that the Resolution of Grievances for Mutual Beneficence could be transformed into a universal value and could be sublimated to a practical norm in the future. In particular, I found that the logic of "the Resolution of Grievances for Mutual Beneficence" is highly practical in resolving feelings of resentment in the Korean people. Through the above study, 'The Resolution of Grievances for Mutual Beneficence' of 'The Truth of the Great Itineration' can emerge as a 'win-win' system of ethics in the future through the synthetical comprehension of the ideals of 'Hongik Ingan Humanitarianism' and Accompaniment Society.