• The Journal of the Convergence on Culture Technology
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• v.9 no.6
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• pp.105-111
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• 2023

The purpose of this study is to find out what self-reflection, relationship reflection, gratitude and happiness reflection, and social reflection among the sayings of Confucius in the Analects of Confucius are reinterpreted in various ways depending on the times and what meaning they contain today. Self-reflection is the process of considering one's identity, values, emotions, thoughts, and actions. Humans grow through reflection because they can identify their own problems, acknowledge their mistakes, find opportunities for improvement, and set a direction for the future. Confucius pursued the life of a gentleman as a person who constantly reflects on his life and grows. We classified it into the four categories presented above and examined them. In an era of coexistence with generative AI, Confucius' reflective life and teachings are recognized as important values in modern society in terms of human-centered value orientation, mature human relationships, and continuous social value realization, and reflection on happiness is the best attitude to life.

• (The)Study of the Eastern Classic
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• no.41
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• pp.361-384
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• 2010

This paper focused on studies of Noneo Jilseo("論語疾書") written by Lee Ik, also known as his honored name, Seong Ho(星湖). Seong Ho(星湖) also had left 10 types of exegetical commentary other than Noneo Jilseo("論語疾書"). The reason for choosing Noneo Jilseo("論語疾書") was that the teachings of Kongzi(孔子) were contained in Noneo("論語"). Also when we understand the Analects of Kongzi(孔子) correctly, we will be able to understand other Confucian Canons accordingly. Seong Ho(星湖) recommended Zhuzi(朱子) pronounced Noneo Jipju ("論語集註") as a critical commentary on the Analects. That is because there are no writings that had considered pupils' opinions and all of the various situations as much as Noneo Jipju ("論語集註"). For this reason, Noneo Jipju ("論語集註") could play a role as an excellent text. However, it is not just quality of the book that matters. While reading the main body, there is an author's comment, saying "For now, I write down my skeptical point of view." With this short note, the author expressed that "Collected Annotation on the Analects" was not necessarily the best teaching. This is the consequence of 'doubt.' We should be skeptical about the Analects of Confucius. That is not to say that the Analects are unconditionally bad. Seong Ho(星湖) expounded that the beginning students should regard Noneo Jilseo("論語疾書") as their textbook, but do not cling only to the disciplines elucidated in the book. Seong Ho(星湖) had written Noneo Jilseo("論語疾書") in order to help people to understand Confucius correctly. Although this book was written during his early professional years, Seong Ho(星湖) had grasped the essence of teaching precisely. Then, what is the essence? That is 'Doubt.' Innate factors therein can be correctly understood through 'Doubt.' In this context, Seong Ho(星湖) had made such comment as "For now, I write down my skeptical point of view." To understand the opinions of Confucius correctly, this process that being doubtful about the text is necessary. The Analects of Confucius are just similar to a coded message. To know accurately about the code, it is necessary to start from 'Doubt' at the first. Such a "Doubt" shall be a key to decrypt the coded messages further.

• Journal of Korean Philosophical Society
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• v.146
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• pp.219-243
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• 2018

In both the East and the West, the most classical question in classical philosophy was, "What is truly a human virtue and a good man?" A good man realized a human virtue. A good man was composed of mind and body. The question is harmony of mind and body. This article aims to articulate the terms related on Mind and Body in Confucian analects. We analyzed the terms related to Mind (mind, mind-heart, human nature, feeling, will etc) and we analyzed the terms related to Body (body, self, ki etc). Confucius's Theory of Mind and Body Relation focus on self-cultivation and revelation of universal virtue. Chu-his(1130-1200)'s commentary of the terms related on Mind and Body in Confucian analects is based on Heaven's principle vs. man's desire. He advanced the theory of the human mind and moral mind on the bases of Li-Ki. Dasan(1762-1836) deconstructs the mind-law of 16 characters and the theory of Li-KI. He argues that the human mind and moral mind coexist as a servant and a master. Dasan insists that the human mind is controlled by the moral mind but he wants to reconstruct the new theory of mind-body, mind-heart.

• Journal of Korean Philosophical Society
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• no.97
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• pp.5-31
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• 2012

Confucius has been viewed as a conservative thinker. Quite a few scholars even argued that it was Confucius who laid the foundations stone of the conservative tradition of Chinese politics. No matter how one defines "conservatism," it seems clear that the relevant passages in the Analects support such interpretation. However, Lothar von Falkenhausen, an archeologist, recently argued that what Confucius upheld as venerable tradition was not a distant past but Confucius own times. This paper attempts to resolve the contradiction between the archeological evidence of Falkenhausen's claim and the textual evidence of the Analects through closer reading of the evidence.

• Journal of Korean Philosophical Society
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• v.137
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• pp.439-462
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• 2016

This Article's aim is to articulate Confucius's theory of poetics in analects. Confucius tried to establish Humanism and educate the idea of 'learning to become a sage' based upon six classics. He empathized with the education of The Book of Poetry. Sze-ma Tseen said that the old poems amounted to more than 3,000. Confucius removed those which were only repetitions of others and sang to them with his lute, bringing them into accordance with the appropriate musical style. This is the first notice which we have of any compilation of the ancient poems by Confucius. Confucius said, "If you do not learn the Odes, you are not fit to converse with. The Odes 1) serve to stimulate the mind, 2) may be used for purposes of self-contemplation, 3) teach the art of sociability, 4) show how to regulate feelings of resentment, 5-6.) 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. and from them we become largely acquainted with the names of birds, beasts, and plants.' Confucius' said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence-- "Having no depraved thoughts."' This sentence is the final definition of Poetics.

• The Journal of Korean Philosophical History
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• no.58
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• pp.279-305
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• 2018

Confucius stressed both 'study (學)' and 'thinking (思)' but the two notions are complementary. To precisely measure the importance of the two, however, 'study' outweighs 'thinking.' Yet Confucius primarily states three steps on Analects of Confucius. In other words, Confucius mentioned two steps on 'Haksajang (學思章)' on the surface but it is actually composed of three steps. Then what is the step three? It is a critical issue to grasp the core of Confucius' idea. The ultimate goal of Confucius' idea is, as stressed by Cheng Yi (程伊川), to 'reach the realm of saint by learning,' which refers to a saint as an ideal human character. This paper is to examine three steps of 'oneness of study and thinking (學思合一)' as a way of Confucius' academic methodology to be the saint along with its structure. Saint, in a word, is characterized as 'communication (通).' It means communication through learning and thinking, which are the three steps of study(學)-thinking (思)-communication(通). Confucius emphasizes that this step also is a process itself (知) but it can be truly completed (dual structure) only by practice (行). Eventually, Confucius' academic methodology is of learning scriptures (學), thinking based on this learning (思) and practicing (行) based on this entire procedure (通). In other words, it is of a dual structure with three steps of 知 (study(學)-thinking(思)-communication(通))-practice(行).

• The Journal of Korean Philosophical History
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• no.30
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• pp.191-225
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• 2010

This paper is the outcome of attempting to approach for reading the Analects of Confucius through the polysemy of Chinese character and indecidability of articles. For this purpose at first, I explained which this Chinese character can be applied for 'philosophy language'. In the 16th century Matteo Ricci had tried to find out the possibility of ideographic script as standing for a universal language. On the other hand, Hegel and Heidegger strictly insisted on the Chinese character is inappropriate for expressing the logic thought of the human being. The reason was as next; firstly, this character had not the preposition and articles, and secondly the only one word could not indicates the bisemy including the meaning of opposition, lastly this language system expresses and communicates only with the change of word order without inflection. But With some scholar like Cassirer, Saussure and Derrida we can confirm the possibility which will discover the Chinese character for using the logic and reasoning language of from different view. Because in the language system of this Chinese character the connection of words in contexts is more important other than meaning as the individual word, in comparison to the language of the West. The Chinese character hides the original meaning until being what kind of event and thing relationship watch inside with different letters. So to speak, the Chinese character is called as 'language of indecidability'. For these points, even though The Chinese character lacks of preposition, articles, and inflection speech etc. the letter systematic, this language system can play a role for expressing as the philosophic language which manages with the complicated problems of the human being.

• 중국학논총
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• no.65
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• pp.39-60
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• 2020

先秦文獻以《論語》为代表著作, 数词一共出现20多種, 其在句中看到多样的语法功能。但在當時量词不甚为发达情况下, 现代汉语中已经定为固定形式"数+量+名"結構多不运用, 上古时代大多量词从名词转化而来, 其功能在于连接数词和名词, 因此古代汉语中, 数词直接修饰名词为很普遍的语法现象, 这是先秦时期的语法結構特色之一。《論語》中我们从数词出现频率来看, 数词一共出现241次, 其中用作定语共有168次, 占有总数69.7%, 其次用作状语共有24次, 占有总数10%, 这可以说明数词在句中其主要功能和特点。此外, 数词"三"在《論語》中也可分成实指和虚指两種, 故而在原文解释上因人们之间意见不同而经常引起争议。"數"在日常生活中已经是一種特殊文化语言, 它超过了单纯的某種數値符號的概念, 它在我们所有的活动領域中以一種语言形式已站住脚了。并且我们通过人类社会的共荣而可以继续人类文明的发展。

• 중국학논총
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• no.69
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• pp.25-51
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• 2021

漢語量詞有着悠久的歷史傳統, 種類和數量也豊富多彩。在先秦典籍中的稱數方式, 數詞直接修飾名詞爲最普遍的語法現象。最初量詞起於度量衡和貨幣單位, 以逐漸擴大到普通名詞, 雖名詞代替量詞角色, 而詞性仍是无法改變而保持着實詞功能, 因此在量名的語法功能上混淆不清。量詞随着社会變化和發展而大量出現, 也逐漸脱离名詞角色而獨立活動, 詞性也虚化而變成完整的量詞。《論》 《孟》時期乃爲量詞的初期階段, 雖然能見到名量詞的出現, 而動量詞尚未達到成熟階段。《論語》中的量詞出現不甚多, 結构類型也可以看到初期量詞的形狀。《孟子》中的量詞多于《論語》中的出現頻度, 但不能算是大幅度地增加, 二書所有的用例313个當中, 出現在《孟子》的235个例子占有總數的75.1%。幷且類似于現代漢語的量詞類型就是"數量名"結构形式, 《孟子》中一共有64个例子出現, 占有總數的80%。這是表明在先秦時期中的量詞認眞地遵從語言發展的規律。

• Journal of Korean Philosophical Society
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• no.123
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• pp.239-264
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• 2018

In order to understand the whole picture of virtue epistemology with knowledge-action theory, I will first examine contours between concepts like capacity, character and intellectual virtues in relation to the notion of virtue. At first, my $na{\ddot{i}}ve$ question is why smart people do such bad things without any shame. This question would be either ethical or epistemological because epistemology is viewed as a normative discipline and intellectual agents and communities should be considered as the primary focus of epistemic evaluation. This is the core idea of virtue epistemology. The stance virtue epistemology views virtues as a solution to the justification of knowledge is similar to the knowledge-action theory in the East Asian intellectual tradition. But, their core issues are different from each other. Thus, I will explain how to differ from one another and analyze such concepts as capacity, character, and intellectual virtues in the Analects. I will insist that capacity and character without normative disciplines cannot be intellectual virtues leading to right actions.