• Title/Summary/Keyword: 중용(中庸)

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A Study of the Possibility of Interaction between the Doctrine of the Mean and Evolutionary Biology (『중용』과 진화생물학의 대화 가능성 모색)

  • Kim, Jack-Young
    • (The)Study of the Eastern Classic
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    • no.54
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    • pp.155-182
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    • 2014

  • This study aimed to find the possibility of interactions between the Doctrine of the Mean and evolutionary biology. Between the two disciplines, there exists a huge gap such as "traditional era vs. modern times" and "humanities vs. natural science." However, this paper assumed that an analysis of their similarities and differences would allow us to find the possibility for them to interact and communicate with each other. For this purpose, the author proposed a three-step approach to studies of the following topics: human nature in step 1, validity of reasons to live in step 2 and biologically affinitive relations in step 3. The present study in step 1 pays attention to the similarities and differences between genes and in-ui-ye-ji (a set of four Confucian values: benevolence, righteousness, propriety and wisdom). This step discusses the issues of ri (principle) and ki (generative force) in Zhu Xi's theory vs. genes and vehicles in evolutionary biology, innate goodness vs. altruism of genes and in-ui-ye-ji vs. epigenetic rules. In step 2, attention is paid to the similarities and differences between natural selection and shi zhong (時中). They are discussed in terms of the upset of the law of nature vs. mutation, changes vs. evolutions and shi zhong vs. natural selection/adaptation. Step 3 focuses on the similarities and differences between species diversity and li-yi-fen-shu (one li and its many aspects). The discussion in this step addresses the issues of part or whole vs. li-yi-fen-shu, biological affinity vs. single energy and ecosystem vs. "the earth moves orderly, and everything thereon flourishes." If these studies are conducted as planned, a new direction can be set for Zhu Xi's neo-Confucianism. Further, the interaction between humanities and natural science will pave the way for us to overcome asymmetry between different disciplines.

Kyunghakkwan (經學觀: Views on Confucius Canonical Studies) of Youngjae O Yunsang (寧齋 吳允常) (영재(寧齋) 오윤상(吳允常)의 경학관(經學觀))

  • Kim, Young-ho
    • (The)Study of the Eastern Classic
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    • no.35
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    • pp.189-214
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    • 2009

  • The followings are the characteristics of Kyunghakkwan of Youngjae Oh Yunsang. First, he delves into Soju (小注: Small notes or commentaries) of Saseo-Jibju-Daejeon (四書集註大全: Compendium of the Commentaries of Four Confucius Canons). Frequently adding, "thinking," "thinking again," he enumerates his own theories critical of various scholars who left commentaries in Daehak-Janggu-Daejeon (大學章句大全: Compendium of the sentences and phrases in Daehak, one of the canon) and Jungyong-Janggu-Daejeon (中庸章句大全: Compendium of the sentences and phrases in Jungyong, another canon). Secondly, he quotes theories of Korean confucius scholars. Besides Lee Yulgok, he introduces mainly theories of Nongam Kim Changhyub and Namdang Han Wonjin. Thirdly, he researches into various canons. He diverts from the general trend of Chosun confucius studies which focuses on Saseo and explores Seokyung (書經: One of Five canons of Chinese Confucius Studies and the oldest history book). Fourthly, his Kyungseol, especially that of Jungyong, was recognized and accepted by his contemporary Giho School scholars. Finally, he shows skepticism even on Confucius's own ideas and begs to differ.

주자학(朱子學)의 분화과정과 전개 양상 -쌍봉학파(雙峰學派) 요로(饒魯)와의 사상적 차이를 중심으로-

  • Lee, Yeon-Jeong
    • 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 Morpho-Imaganary Viewpoints of Lee Je-ma and the Morpho-Imaganary recognitions of Sasang Constitutional Medicine (동무공(東武公)의 형상관(形象觀)과 사상의학(四象醫學)의 형상의학정신(形象醫學精神))

  • Song, Il-byung
    • Journal of Sasang Constitutional Medicine
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    • v.11 no.1
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    • pp.1-13
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    • 1999

  • Lee Je-ma created Sasang Constitutional Medicine from the insight of different congenital formation of Viscera which was based on his own Morpho-Imaganary recognition of human beings. The basic principles to understand human beings are as follows. The first, human beings are morphologically figured based on the human nature. The Second, Morpho-lmaganary recognition was the understanding to all the things including human with the rule of society and the relationships. affairs-mind-body-objects. The Morpho-Imaganary characteristics of Sasang Constitutional Medicine are as follows. The first, Sasang Constitutional Medicine recognize the symptoms and diseases as the aspect of structure and function at the same time. The second, it recognize the symptoms and diseases with the viewpoint of Change.

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Study on the Respiration Control Method(yonghobigyeol) of Bongwoo Gwon Tae-hoon and the Xiangweibiaolishuo (duplicity theory) in Daxue/Zhongyong (봉우권태훈(鳳宇權泰勳) 선생(先生)의 조식법(調息法)(용호비결(龍虎秘訣))과 『대학(大學)』·『중용(中庸)』의 상위표리설(相爲表裏說)에 관한 고찰(考察))

  • Gwon, Yeong-hun;Bong, Hak-Keun;Yun, Dae-Jung
    • (The)Study of the Eastern Classic
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    • no.54
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    • pp.387-416
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    • 2014

  • This article explored the duplicity relation between the Daxue/Zhongyong of Confucianism and the Yonghobigyeol of Taoism, which was advocated by Bongwoo Gwon Tae-hoon, who was a Confucian scholar and the progenitor of Sundoism. The view of Bongwoo Gwon Tae-hoon was that the Confucian scriptures that contain the mind control method handed down from Confucius are Daxue, Zhongyong and Zhouyixicichuan (周易繫辭傳). His another view was that Zhuzi (朱子) intentionally did not expose the original object of Confucian mind control method in the interpretation of Sangangling (三綱領) of Daxuezhangju (大學章句) annotated by him, since he was invoked by the contemporary logic of Sung Period (宋代). Bongwoo Gwon Tae-hoon added a new annotation on Daxue Sangangling and tried to disclose the original object of Confucian mind control method through new interpretation by explaining the implied meaning of character '中' (zhong) of Zhongyong Yunzhijuezhong (允執厥中) by way of Iljungron (一中論). In addition to this new interpretation, Bongwoo Gwon Tae-hoon took the Yuanxiangfa (原象法), which Confucius compiled as the extract of Yijing (易經) from Zhouyixicichuan (周易繫辭傳), as the core of Confucian metaphysical philosophy study. He suggested Yuanxiangfa as a methodology to reach the ultimate target of study together with the Yonghobigyeol of Taoism and paid attention to the close relationship between the two. Bongwoo Gwon Tae-hoon verified the original object of Daxue by new interpretation on Daxue Sangangling, left an analytical thought on the consistency among Daxue, Zhongyong and Xicichuan (繫辭傳) and the study method of Igyohabil (異敎合一), where he integrated the principle of Taoism and Confucianism. Bongwoo Gwon Tae-hoon left a new topic to Korean world of thought, which is as important as the Seondanhosuron (禪丹互修論) of Cheonghaja Gwon Geuk-jung (靑霞子 權克中) in Joseon Period.