• (The)Study of the Eastern Classic
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• no.32
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• pp.159-187
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• 2008

This article aims to investigate the change of theories of reading and its historical meaning in the later Joseon period. Three scholar who left major theories of reading are mainly analyzed for the sake of it. Park, Se-chae(1631-1695) was a Neo-Confucianist who had the theory of reading named Dokseo-Gungliron(讀書窮理論). It was totally based on the scheme of Neo-Confucianist instruction and concentrated on mastering the moral principles with relishing the sentences of the Confucian Canons. Jeong, Yak-yong(1762-1836) was a Practical learning scholar and then criticized the moral-centric theory of reading of Neo-Confucianism. He valued much of the Confucian Canons but also focused on erudite reading so as to enlarge practical knowledge. Hong, Gil-ju(1786-1841) was a stylist and presented a severe criticism against Neo-Confucianist theory of reading as much. He thought that what we could realize with reading are the principles of the individual, not of the whole. The change of theories of reading in the later Joseon period as above reveals us the fact that the intellectual history of that period was in the process of dynamical change.

• 중국학논총
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• no.66
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• pp.265-280
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• 2020

朱子學與陽明學同爲儒家思想主流的學風,分別通過學科繼承和發展過程,形成了後學羣集。特別是朱子學對韓國油價產生了影響,其學脈也正以正統的形式傳承下去,具有相當大的影響力。但從鑄字學和韓國儒家聯繫的時代潮流來看,形成了以黃簡爲主軸的金化學派,除此之外,還需要對鑄字學的研究。因此,論者開始着眼於與金化學派一起佔據朱子後學重要部分的"雙峰學派",而處於這一中心的學者正是"饒魯"。他通過對朱子學的批評性繼承和發展,引領了朱子後學時代。在他的思想哲學中,特別是對"四書","大學·中庸"的解釋,既承擔了主子後學的作用,又揭示了主陸融合的思想特徵。據史料記載,對此的研究不僅有助於理解朱子後學的思想步伐,還有助於查明和理解韓國留學的特性。

• (The)Study of the Eastern Classic
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• no.62
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• pp.177-207
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• 2016

This essay is dealing with Yang-Ming Studies' fundamental ideas, which are the goal of learning, the cultivation theory, and the ultimate goal in Yang-Ming-Xin-Xue. The first, what is the goal of learning in Yang-Ming-Xin-Xue: It is generally accepted idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. But there are different suggestions about the ideas above. The reason is like this: Zhu-Zi-Studies was eager to be a sage through its cultivation theory. Yang-Ming-Xin-Xue criticized the cultivation theory in Zhu-Zi-Studies. Therefore, some people don't agree with the idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. In this essay, I try to demonstrate that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. The second, What is the major cultivation theory in Yang-Ming-Xin-Xue: The core cultivation theory is the Zhi-Ling-Zhi(Fulfillment Innate Knowledge of Goodness). For this, there is no question, but it is difficult how to learn and practice Zhi-Ling-Zhi in the daily life. I try to explain the right meaning and practice over Zhi-Ling-Zhi. The third, what is the ultimate goal in Yang-Ming-Xin-Xue: It is general method in examine Yang-Ming-Xin-Xue that is comparing with Zhu-Zi-Studies. So there is a natural tendency focusing on the differences and similarity between Yang-Ming-Xin-Xue and Zhu-Zi-Studies. But If I say, what is the ultimate goal in Yang-Ming-Xin-Xue? That is the realization of Ren, Which is the harmony with all things in heaven and earth.

• Journal of Korean Philosophical Society
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• v.142
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• pp.241-263
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• 2017

The purpose of this paper is to investigate Toegye's simhak in relation to spiritualism. In general, we call Chu Hsi's learning "lihak" (the learning of principle) while Wang Yangming's learning is described as "simhak" (the learning of mind). However, we sometimes call Toegye's learning "simhak" in spite of his respect for Chu Hsi's philosophy of li. Toegye's simhak is different from Wang Yangming's. Nonetheless, Toegye too, highlighted the existential meaning of truth. Toegye regarded simgyung (the book of mind) as one of the most important classics for self-cultivation. As is well known, Toegye's main concern was concentration on mind and heart cultivation. Toegye understood li as a spiritual being, which can actualize itself. The goal of simhak is to become a sage. For a sage, there is no contradiction between moral norm and human desire. To become a sage, Toegye developed the theory and practice of mind cultivation. Toegye's simhak has some common characteristics with Louis Lavelle's philosophy of spiritualism. Both Toegye and Louis Lavelle lay great emphasis on self reflection and spiritual life. In particular, Toegye developed the concrete method of mind cultivation. In the 21st century, human beings are confronted with spiritual crisis in many aspects. Toegye's simhak can be advanced as useful wisdom to keep one's mind in a peaceful and harmonious state.

• The Journal of Korean Philosophical History
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• no.43
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• pp.55-80
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• 2014

Park, Se-dang criticized or accepted Zhuxi's annotation with his own way of understanding Confucian classics. His way of understanding Zhuxi can explain through the motive of writing his book, sabyeonrok and his basic view of scripture interpretation in the book. He thought one can achieve learning from lower to upper level. That means it is good for one to study from text easy to reach and attain, grasp. But if one begin to study from text or contents hard to understand, that will make to lose the proper way or province to the value of learning. This is what Park, Se-dang's basic point of interpreting Confucian classics, called 'learning from lower to upper level.' Park, Se-dang gave high praise Cheng Hao and Cheng Yi and Zhuxi who recreated confucianism into world from darkness. He thought Cheng-Zhu school corrected confucian's ways of learning went wrong from Chinese Han. So we need to reconsider the assessment of his view as anti?post-Zhuxi. He also thought there were a lot of way to understand Confucian classics. He insisted Zhuxi's way of annotating Confucian classics was one of them, and so as his. He understood Zhuxi's thought in this way of thinking and his academic method of 'learning from lower to upper level.' Therefore to interpretate Confucian classics new way he criticised or accepted Zhuxi's way of annotating scripture though his own way of understanding Confucian classics and academic method of 'learning from lower to upper level.'

• The Journal of Korean Philosophical History
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• no.52
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• pp.365-392
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• 2017

In the present life of us, the challenges, we face essentially, relate to human quality and personality. It is a fact that can be easily understood through a situation of present education and the law. The research in the eastern philosophy of the 'personality' has been handled in regard to Yangmingxue, but a practical principle of education can be also found in an aspect of Zhuzixue indeed. That is Zhu'zi's study of 'gaining knowledge by the study of things' which was criticized by Yangming. This paper is to examine that with 'gaining knowledge by the study of things', which is known as study of 'zhi', we can find the practical principle which is applied to the education of personality. This research is to examine the relationship between 'Zundexing(尊德性)' and 'Daowenxue(道問學)' which are characters of cultivating study of Zhuzixue and the characteristics of the study of Zhu'zi by examining 'gaining knowledge by the study of things', the main method of 'Daowenzue'. This study, then, to show the meaning of study of 'gaining knowledge by the study of things' exploring prncan appropriate education of personality in this time drawing practical principle which can be applied to education of personality through the process and principle of 'taking the objective principles(格物)' and 'achieving morl self-Congnition(致知)'. Then, through the process and principles of 'taking the objective principles' and 'achieving morl self-Congnition ', this paper explore factors of the education of personality and the principles that can be applied in the education field, so as to reveal the significance of studying 'gaining knowledge by the study of things' in terms of the education of personality for this age.

• The Journal of Korean Philosophical History
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• no.37
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• pp.97-134
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• 2013

Kim Ee-man was born and grew up in Jecheon (堤川). As a government officer and a Confucian scholar belonging to Namin School, Kim Ee-man was active in the early and middle of 18th century. Kim Ee-man composed good poems since he was a child. In addition to being a good poet, Kim Ee-man later became a model government officer, who had thorough awareness on serving citizens (爲民). When he was a governor in Yangsan (梁山) county, he built an embankment for farmers by out of his own salary. The academic world of Kim Ee-man faithfully succeeded the basis of Toegyehak (退溪學) and he took Sohak (小學) as important. The reason of Kim Ee-man having established a practical guideline in the form of inscription and proverbs was also directly related to the issue of moral practice. Kim Ee-man also received the influence of ancient classic study from his teacher Lee Seo-woo (李瑞雨) and took Yookgyeong (六經, Six Classics in China) important in practice. Kim Ee-man started the study on Joojahak (朱子學, the doctrines of Chu-tzu) in later years. He became more thorough in being a public figure while reinforcing effort on differentiating the principle of heaven (天理) and human desire (人欲).

• The Journal of Korean Philosophical History
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• no.52
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• pp.185-211
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• 2017

Lee Neung Hwa is a scholar of the late Joseon Dynasty, renowned for his studies of Korean studies. In this thesis, the study of Confucianism and Buddhism removed the research and teachings of Confucianism as a traditional study of Confucianism. Lee Neung Hwa criticized the social functioning of Confucian texts during the late Joseon Dynasty. His criticisms reflect the historical consciousness of the late Joseon Dynasty. Lee Neung Hwa is also known as the Buddhist religion. The History of Chosun Buddhism is his masterpiece. He pointed out the differences between the Buddhist scriptures of the Joseon Dynasty and the Japanese Buddhist scriptures. Moreover, the Joseon Dynasty felt more integrated into the Japanese Buddhist kingdom than in Japan. And ineunghwa also studied the mythology of Korea. He established a universal cultural phenomenon as a universal cultural phenomenon, which belongs to any ethnic Koreans. He insisted that the Sin Gyo of Dan Gun is the identity of Korean culture. His Founding Myth was not a matter of historical fact. His Founding Myth was a tool of ideological struggle to fight against Japanese imperialism.

• The Journal of Korean Philosophical History
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• no.37
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• pp.159-195
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• 2013

A dispute between Zhu Xi(朱熹) and Lu Jiuyuan(陸九淵) is important on Neo-confucianism's development. The dispute causing from difference between Zhu Xi and Lu Jiuyuan's Philosophy had effected Zhu Xi and Lu Jiuyuan's each school's philosophical dispute. From Song dynasty to Ming Dynasty's most philosophers continuous disputed about Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy, but did not appreciate it because of school's prejudice. On Qing dynasty, there appeared philosophers being free or less from school's prejudice. they looked at Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy objectively. One of them was Li Fu(李?) philosopher of Lu Jiuyuan & Wang Yangming's school. He wrote Zhuziwannianquanlun("朱子晩年全論") objective investigation of Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy and reaction of Zhu Xi's school criticizing Wang Yangming's Zhuxiwannianzhunglun. Li Fu was Philosopher Lu Jiuyuan & Wang Yangming's school, but objectively compared between Zhu Xi and Lu Jiuyuan's philosophy, analysed same of Zhu Xi and Lu Jiuyuan's philosophy and attempted philosophical agreement. Li Fu's this approaching is new interpretation and isn't uncritical admission from prejudice of Lu Jiuyuan & Wang Yangming's school.

• The Journal of Korean Philosophical History
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• no.31
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• pp.33-52
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• 2011

This study intends to understand Kobong's thought, especially the problem of Self-cultivation. Kobong, along with Toegye(退溪), is a major figure to understand Confucian ideas of Chosun in the 16th century. There has been a lot of research centered on Kobong's Four-beginnings(四端) and Seven-emotions(七情), but not much on the Self-cultivation of Kobong. Confucianism is basically to seek after actualization of Perfect Virtue(仁) and the way to be a sage, through the pursuit of self-discipline(修己 明明德) and social practice(安人 新民). The problems of Confucianism might be summarized as follows: interest and appreciation for the source of existence(知天/事天); harmony in relationships and practices(愛人/愛物); both of the above together. Therefore, Self-cultivation is to change the self, the subject of one's life, through the relationship between man and heaven. Kobong and Toegye had debated for about eight years(1559-1566) over the problem of human nature, especially emotion(情), and virtue and vice(善惡) fundamental position of Toegye is that the difference between Four-beginnings(四端) and Seven-emotions(七情) can be understood as emotion with qualitative distinction. By contrast, Kobong sees the relationship between Four-beginnings(四端) and Seven-emotions(七情) as that of total and partial. Discussion on the Four-beginnings(四端) and Seven-emotions(七情) is not restricted within the problem of logical analysis of concepts or theoretical validity, but come to a conclusion with the problem of Self-cultivation(修養). In this sense, Kobong tried to follow Neo-Confucian theory of human nature and self-cultivation, on the assumption of Confucian self-discipline and social practice.