• (The)Study of the Eastern Classic
• /
• no.54
• /
• pp.253-288
• /
• 2014

A pen name Chuman(秋巒; a mountain of Fall), Jeong Ji-wun(1509-1561) is a famous person wrote "Cheonmyeong-Doseol" which made two men, Yi Hwang and Ki Dae-$s{\breve{u}}ng$ dispute Sachil-Nobyeon(traditional argument about heart/mind). But except this point, few people of nowadays know who Jeong Ji-wun was. Therefore this paper is made for understanding Jeong Ji-wun in the point of view in history of thought. "Cheonmyeong-Doseol" by Jeong Ji-wun had systemized traditional theory of Cheonil-Habil(sky and human are an organic body), through this theory, Jeong Ji-wun had taken an important role who developed the Neo-Confucian theory in the field of political thought at that time. All Neo-Confucian literati used the theory of heart/mind as a sole useful method in political field from after King Myeonjong and Seonjo. "Cheonmyeong-Doseol" by Jeong Ji-wun was a first step to this scene. Especially "Cheonmyeong-Doseol" was got famous by arguments of Yi Hwang and Ki $Dae-s{\breve{u}}ng$, great scholars in the history of Chosun Dynasty. They firstly developed Sachil-Nobyeon, Sandan(pure morality) comes from li, Chiljeong(emotions) comes from Ch'i, is it right or not? This argument with "Cheonmyeong-Doseol" raised up the level of Neo-Confucian theory at that time. Like this, "Cheonmyeong-Doseol" was on the first step for Neo-Confucian literati to study and develop their theory of political thought which covered politics in Chosun Dynasty.

• (The)Study of the Eastern Classic
• /
• no.37
• /
• pp.509-546
• /
• 2009

Joseon was a Confucian dynasty. It was ruled by Kings of the Royal family that had secured the orthodoxy of clan rules under Confucian ideas. Royal family was the main prop of Confucian culture and Kings were leaders who leaded society and culture from the top. Therefore, Kings should complete more strict and intense education than noblemen. The Royal family and the government should have to establish prime educational environments and systems to foster successors qualified for the throne. This study focused on educational institutes and educational ceremonies. Study on educational institutes could clarify the purposes of educational institutes that were installed along the growth of throne successors and the educational courses that successors completed by each period. On the other hand, study on educational ceremonies could make it clear how were throne successors given with authority and did they internalize the duty of sense as the leader to lead next generation. In addition, by tracing the form with which politics and education had combined each other through ceremonies, it could be learned that the ceremonies of Joseon Dynasty had have a unique 'educational function'.

• (The)Study of the Eastern Classic
• /
• no.57
• /
• pp.137-168
• /
• 2014

The purpose of this study is to search for the main content system and Confucian meaning of "Yu Shu;虞書" of "The Book of Documents; 書經". This research covers two things: first, the form of The Book of Documents and the main content system of "Yu Shu". The Book of Documents consists of 4 main dynasties' Shu in ancient chinese history; "Yu Shu" 5 chapters, "Xia Shu; 夏書" 4 chapters, "Shang Shu; 商書" 17 chapters, and "Zhou Shu; 周書" 32 chapters, for a total 58 chapters. This book is organized in the form of six formalities(六體) or ten examples(十例). Second, the Confucian value of The Book of Documents and philosophical meaning of Yu Shu. Yu Shu shows a benign rule(仁政), confucianism ideal politic, as an historic example of a benevolent administration. By this research, we recognize that the tradition of abdication in the confucian society and the way of selecting people are theoretical foundation of politics based on people, rule by virtue and, by extension, a dynastic revolution. In addition, governing a country and rule the world that is treated in Yu Shu are a theory of leadership and moral training as a background of "Da Xue"(大學; Great Learning). Furthermore, Xiao(孝;filial piety) emphasized on this book is the main virtue of leaders and core value of practical action among the human relation. by extension, we recognize that the "Yu Shu" is the origin of "Xiao Jing; 孝經".

• Journal of the Korea Convergence Society
• /
• v.10 no.2
• /
• pp.175-182
• /
• 2019

China, more than any other countries in the world shared similar ideological system with Korea historically. That is confucian patriarchy, which later combined with socialism and capitalism respectively. Therefore, the hardship that modern chinese women had to go through in the course of great social changes would provide meaningful cross cultural insights in various women issues in Korea. Thus this study attempts to focus on Ding Ling, who is considered to be one of the first women that brought the feminism up in China. One of her early works, and from Yan'an days were analyzed to mirror current feminist movement.

• (The)Study of the Eastern Classic
• /
• no.36
• /
• pp.375-402
• /
• 2009

In this study, the researcher put together the changing process of Chinese Confucian into Korean Confucian Thought in the dimension of Chiin 'Governing of Others. By analyzing 'Seonghak jibyo' which is reinterpretation of 'Daehak' and also academic enrichment, the researcher investigated the aspects of acceptance of 'Daehak' in Joseon Period. 'Daehak' was the basic textbook for 'Emperorship Learning'(帝王學, 'Jewang Hak') as well as 'Sage Learning'(聖學, 'Seong Hak') over the whole Joseon Period, and it can be understood that 'Seonghak jibyo'- the Essentials of Sagely Learning compiled by Yulgok(栗谷) is the totalization of such learning. Yulgok organized the system of 'Seonghak jibyo' largely in five volumes and placed Samgangnyeong(三綱領, Three Doctrines or Essential Principles) and Paljomok(八條目, Eight Articles) of 'Daehak' in an appropriate manner. Among those, 'Chiin' was discussed intensively in the Volume Three, 'Jeonga'(正家-Family in Correct State) and also the Volume Four, 'Uijeong'(爲政 the king exercises government by means of his virtue). In the volume, 'Jeonga', Yulgok clearly arranged the core virtues for which the family is obliged to put into practice in everyday life having segmented the contents of the doctrine of Jega(齊家-to order family relationships) in 'Daehak', and, in 'Uijeong', Yulgok deepened the contents of 'Chiguk Pyeongcheonha'(治國平天下, ordering the state, bringing peace to the whole world) and presented consciousness on the spirit of contemporary as well as the practice of the state managements in an affirmative manner. These prove the validity of learning steps by presenting the practice guideline to fit the situation while well preserving the basic system of Confucian thought that leads to 'Chiin' (治人-'Governing of Others' or Governance of humankind) based on 'Sugi'(修己, the cultivation of the self). And such viewpoints feature the characteristics of Joseon Confucian Thought which had been through more abundant enrichment process than Chinese Confucian. Therefore, Yulgok's thoughts expounded in The Essentials of Sagely Learning(聖學輯要, 'Seonghak jibyo') can be regarded as criteria to understand humanity and arts cherished by Joseon people, as well as the distinctive features of politics.

• The Journal of Korean Medical History
• /
• v.26 no.1
• /
• pp.87-96
• /
• 2013

This study confirmed that a doctor named Lee, Seok-gan whose name has been widely known but whose real identity has remained unclear, was an active Confucian doctor in the 16th century. In addition, through the newly discovered "Daeyakbu" among his family line, writings, and relics that have been handed down in a family, this study looked into his medical philosophy and medicine culture. The author of "Ieseokgangyeongheombang"(Medical Book by Lee, Seok-gan(李石澗), Seok-gan is the same person as an active famous doctor Lee, Seok-gan(李碩幹, 1509-1574) in the 16th century. Such a fact can be confirmed through "Samuiilheombang", "Sauigyeongheombang" and the newly opened "Ieseokgangyeongheombang". Lee, Seok-gan was born in the 4th ruling year of king Jungjong (1509) and was active as a doctor until the 7th ruling year of king Seonjo(1547); his first name is Jungim with the pen name-Chodang, and he used a doctor name of 'Seokgan.' He was known as a divine doctor, and there have been left lots of anecdotes in relation with Lee, Seok-gan. Legend has it that Seokgan went to China to give treatment to the empress, and a heavenly peach pattern drinking cup and a house, which the emperor bestowed on Seokgan in return for his great services, still have remained up to the present. Usually, Seokgan interacted with Toegye Lee Hwang and his literary persons, and with his excellent medical skills, Seokgan once gave treatment to Toegye at the time of his death free of charge. His medical skills have been handed down in his family, and his descendant Lee, Ui-tae(around 1700) compiled a medical book titled "Gyeongheombangwhipyeon(經驗方彙編)". Out of Lee, Seok-gan's keepsakes which were donated to Sosu museums by his descendant family, 4 sorts of 'Gwabu'(writings of fruit trees) including "Daeyakbu" were discovered. It's rare to find a literary work left by a medical figure like this, so these discoveries have a deep meaning even from a medicine culture level. Particularly, "Daeyakbu" includes the typical "Uigukron". The "Uigukron", which develops its story by contrasting politics with medicine, has a unique writing style as one of the representative explanatory methods of scholars' position during the Joseon Dynasty; in addition, the distinctive feature of "Uigukron" is that it was created in the form of 'Gabu' other than a prose.

• (The)Study of the Eastern Classic
• /
• no.36
• /
• pp.265-299
• /
• 2009

The Great Learning is an essential scripture of Confucianism that has had great influence on the politics, thoughts, society and culture of the East Asia which contains Korea, Japan and China. In case of Japan, the doctrine of Toegye(退溪) is flown into pre-Tokugawa era, and as the doctrine of Zhu Xi(朱熹) exercise influences over the other thoughts, the importance of the Great Learning is embossed relatively in Tokugawa era. The characteristic of Japanese confucianism of Tokugawa era is to lay weight on real world as such, and the Japanese confucianism has grown up academically centers on exhaustive reinterpretation about some Confucian classics. And Backho-Yoon Hyu(白湖 尹?), Seokye-Park Sedang(西溪 朴世堂) who lived in 17th century of Joseon dynasty attempt new interpretation about the Great Learning and they have an objection to the explanatory notes of Zhu Xi. In the same period of China, there are similar academic trends around Whang Jong Hi(黃宗羲), Ko Yeom Mu(顧炎武), Wang Fu Chi(王夫之). In other words, new views of real scholarship which reject emptiness and put much value on reality were current of thoughts that have been common to the oriental three countries in early and middle 17th century. The main object of this paper is to understand the attitude and understanding about the Confucian classics especially the Great Learning of the scholars who lived in early and middle Tokugawa era. It will be a decisive clue to understand the ninucture of thoughts system of them. Through these work, we understand how it has had influenced to thinking-ninucture and lives of the Japanese. And the other purpose of this paper is to understand characteristics of them when we compare that vking-ninucture and lives of the Japanese Confuciang-ninearly and middle Tokugawa era with in the same period of Jeseon and the later Ming(明) and early Ching(淸) dynasty.

• (The)Study of the Eastern Classic
• /
• no.57
• /
• pp.67-102
• /
• 2014

Yeoheon is a representative recluse and philosopher in the 17th Joseon dynasty. His contemporary intellectuals considered him as a sincere nobleman, Confucius in the Joseon, and moreover a saint, a cornerstone of culture, and a model for Confucianists. As a politician, he was regarded as practicing the stabilization of the people's livelihood and education, which are the key ideas of Confucian politics, when he serviced as a local governmental office twice. In addition, his ruler thought that he was right, wise, and modest, and therefore had the dignity of the old sage. His subordinates considered that he possessed the way of the old great ministers and the eye to see the current state of affairs. His theory of the Yijing is based on Cheng-Zhou learning, but developed their interpretation of the text. In addition, he discussed that Confucianism is a practical learning. His theory of the ritual was considered to follow Zhu Xi's works, but refer the old rituals and overcome the aspect of minor customs. His contemporary scholars thought that his theory of Neo-Confucianism revealed the essence of Li-Four and Qi-Seven theory regardless of scholarly parties, which were formed after Toegye and Yulgok. However, he proposed the Li-longitude and Qi-latitude theory in order to restore the real values, but it is similar to Yulgok's theory, which was criticized by the schools of Toegye and South Faction near Seoul. However, his theories revealed the fact that Joseon Confucianism cannot be simply differentiated as two major theories of "Centering on Li" and "Centering on Qi. In addition, his ideas of the universe and concern for the old showed that Joseon Confucianism is not just a theory, but is related to our lives and therefore practical in its nature.

• Journal of Korean Classical Literature and Education
• /
• no.32
• /
• pp.225-260
• /
• 2016

This paper aims to shed light on the structure of "Eonji[言志]" to demonstrate that it is a song with educational purposes, which is evident in its meaning and constitution. Based on various records of the epilogue and from the texts handed down several generations, it is clear that is an educational song that describes the life of ascholar and the core of knowledge as considered by Lee-Huang. Therefore, the meaning contained in Eonji[言志] is closely related to Lee-Huang's thoughts and it reflects the Confucian way of life. In the 4thphase, Pimi-ilin[彼美一人] of Eonji[言志] states that self-learning and serving the king can be carried out concurrently. The 5th phase of Eonji[言志] describes the anxiety of the lord for the wiseman and urges people to live a life full of consideration. This shows that one should not disregard the fact that a wise man's scholarship and life can contribute to the politics of the real world, even if the wise one chooses to lead a life of seclusion; even when the wise man enters the word of politics, his behavior and traits must not deviate from the calm course of self-cultivation in nature. The structure of Eonji[言志] and its different phases comprising nature, scholarship, and education deal with the following matters: "the meaning of retirement into nature (1stphase)," "nature+the practice of scholarship (2ndphase)," "scholarship+the practice of education (3rdphase)," "nature+the stance of scholarship (4thphase)," "scholarship+the stance of education (5thphase)," and "the beauty of nature+idea of scholarship and education (6thphase)."

• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.143-171
• /
• 2011

Confucius asserted that the most humane life is to realize the value of 'benevolence(仁) as a human Virtue(德). Mencius also concurred that Confucius's explication of the good life was right. Confucian human mind & it's nature is comprised of benevolence, righteousness(義), propriety(禮) and wisdom(智). Confucianism proposed that we have to approach to other man as benevolence(仁). Mencius discussed about 'Four Virtues(四德)', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life and a good state. On the other hand, he devised Politics of benevolence(仁政)' as a practical tool for it. Confucianism consider a human beings as human relationship. Confucius said, "benevolence(仁) is to love all men, and wisdom to know all men"In generally, Profit(利) is subject to righteousness in Confucianism. Therefore, Confucius said, "When you see Profit, think about Righteousness "But Confucius understands that Profit is ground for the constitution of 'Good life', and 'good State.'In Confucianism, Human Virtue is the root, Wealth is the result. In a State Gain is not to be considered propriety, its propriety will be found in righteousness.