• Korean Journal of Oriental Medicine
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• v.2 no.1
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• pp.289-306
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• 1996

This study are performed to reveal the origin of the Sasang constitutional theory made by Lee-jae-ma(李濟馬), confucianist as well as famous oriental doctor, who succeeded to Han- suck-jie(韓錫地)'s Anti-Neo-Confucianism. Han wrote a book na mod Myung-Suen-Lock(明善錄) which criticized Neo-Confucianism formed at times of Song dynasty in China and proposed a new doctrine i.e Anti-Neo-Confucianism. He asserted that The Sacred and Ordinary Men are all the same in nature, and that The Acatul Mind of Universe and The Actual Mind of Human also are all the same ultimately These two assertions cleary contrasted with pre-existing Neo-confucianism led Lee-jae-ma to successively organize Sasang constitutional theoy. This study is aimed to illuminate this point : How under the effects of Han's new doctrine Lee-jae-ma could find four general constitutions due to the functional variation of the four organs. At first, Lee indicated four organs as the very general basement providing human nature for all men including The Sacred. In consequence, he justified one of the Han's assertions that The Sacred and Ordinary Men are all the same in nature. Secondly, Lee indicated the Mind as the actual center which bring forth the individual spontaneity. As far as this individual spontaneity is rightly aimed, which means harmonize his own's with the actual process of the Universe, all men could be The Sacred. So he come to justify the other of Han's assertions that The Actual Mind of Universe and The Actual Mind of Human also are all the same ultimately. Therefore, it is clearly verified that the Lee-jae-ma's Sasang doctrine is the successive achievement origined from Han-suck-jie(韓錫地)'s Anti-Neo-Confucianism abundantly represented in his own book, Myung-Suen-Lock.

• The Journal of Korean Philosophical History
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• no.53
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• pp.255-281
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• 2017

This study examines the ways in which Confucianism developed in connection with other thoughts. Mythology especially had an great impact on the formation of Confucian thoughts. This study focuses on the concept of sage and examines how Confucianism and mythological thoughts influenced on formation and reformation of the concepts. In ancient religion, sages as a hierophantic figure, mediates human beings and gods, delivering the gods' messages to the human and the human's wishes to the gods. The fused role of shaman and ruler began to separate. A new type of leader without political power, but with a religious role with a moral authority is the Confucian concept of sage. A sage in Confucianism is an ideal person like Confucius, Mencius, and Xunzi, an ordinary person can attain with effort. Anyone can become a sage in Confucianism. The early Confucian sage was more like a hyper-human with unaccessible authority in mythology. Later, a sage in Confucianism began to be described as a model figure that any human being can become. The aspect of shamans and diviners (wushi 巫師) did not disappear, but merged into a kingly power and transformed into a sage-king with moral authority. The new images are reflected in Confucian ideology of statehood or its religiosity. This study has explored the ways in which Confucianism and mythological thoughts interacted and influenced to each other through a concept of sage as an ideal personhood.

• (The)Study of the Eastern Classic
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• no.41
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• pp.333-359
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• 2010

Both in the East and the West, the most classical question in classical political philosophy was 'what is truly a human virtue and a good life?' 'Human virtue' and 'Good life', and 'good State' are thus essentially tied together. Platon And Confucianism. We began with Platon and Confucianism's definitions of human virtue & good life, and 'good State'. This Essay attempts to systematically approach to what Confucianism thinks as a human virtue and a good life in contrast with Platon. Confucius asserted that the most humane human life is a civilized life and it means to realize the value of 'benevolence as a human virtue. 'Mencius also concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. Mencius discussed about 'Four Virtues', 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.)' as a practical tool for it. An classica eastern philosophy(platon and confucianism) consider a human beings as human relationship. Confucianism believe in reality of the human mind & it's nature. Confucian human mind & it's nature is comprised of benevolence, righteousness, propriety and wisdom. Confucianism proposed that we have to approach to other man as benevolence.

• 중국학논총
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• no.64
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• pp.183-203
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• 2019

谭嗣同是一个试图'用科学来解释和理解儒学'的人, 而不是'用儒学来解释和理解科学'的态度. 如果當时没有对中国介绍的西方科学的广泛理解, 他的《仁学》是无法编写的, 他的哲学体系也不可能建立. 在'仁学'体系中, 我们可以看到当时翻译介绍的不少西方科学书籍的影响. 他试图用有关以太, 电, 心力等的理论解释传统儒学的核心概念'仁', 以探究作为普遍哲学的儒学的可能性, 从科学的立场重新解释传统思想.

• (The)Study of the Eastern Classic
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• no.34
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• pp.89-112
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• 2009

Park Se-dang who has the pen name of Seogye is a man in the 17th century. Then, Joseon Dynasty is try to restore the state which became impoverished by two wars. When Sung Confucianism of Chu-tz was dogmatized, Seogye analyzed independently the scriptures and was regarded as a traitor against Sung Confucianism. Therefore, this paper discussed the understanding of Seogye's works and its social reflection through the research data about Seogye. Although Seogye has blue blood in his veins, he belonged to a non-mainstream group in the faction of Seo-in and had a liberal inclination. That he has shuned in the school of Sung Confucianism owed to Sabyeunrok of his work, and its main reason is his criticism against Song Si-yeul. He argued the two principles different from Chu-tz's three principles. Also, he not accepted the Chu-tz's theory and was similar to the Wang Yangming school in the issue of gaining knowledge by the study of things Now to conclude, Seogye outstretched the liberal inclination in Sung Confucianism apart from the interpretation of scriptures. He was not indulged in Sung Confucianism of Chu-tz that was gradually ossifying at that time and took his own line. And he devoted himself to the study of practical learning and the education for younger scholars, and had acted as mediator between the Sung Confucianism of Chu-tz and the Practical Science that was in full bloom in the period of King Young-jo and King Jeong-jo.

• Journal of Ethics
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• no.74
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• pp.35-62
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• 2009

This study purports to explore the possibility of establishing the theory of ethics education based on the concept 'Gyeong(敬)' in Early Confucianism. There was a negative viewpoint on Confucianism directly after the modernization of Korea. However, a positive trend for Confucianism has emerged in almost all sorts of studies even though the results of the studies in Moral education are not always successful. West moral education theories and traditional ethics education theories should be integrated dialectically so that traditional ethics education may be updated. Recently a reappraisal of traditional values has been undertaken as a replacement of liberal democracy values. Faced with the modern civilization's crisis and a decline in morals in Korea, reverence needs to be dealt with in ethics education. This study is primarily concerned with the nature-transcendental relation whose concrete concept is 'Gyeong(敬)' in Confucianism. And the study attempts to put forward the theory of reverence-centered ethics education. The contents of the study consists of the substance of 'Gyeong(敬)' in Early Confucianism, and practical principles and methods of reverence-based ethics education. Some tasks of moral education are also suggested for the scientific establishment of reverence-centered ethics education.

• Journal of Ethics
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• no.80
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• pp.1-30
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• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.281-290
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• 2013

Objective : The medicine originated from Taoist tradition which identifies itself with medicine, making a harmonic combination between taoist theory of life fostering(養生論) and confucianism was a everlasting task for Ru-Yi, Li-chan who attach great importance to Confucian-medicine. Differing from the ideological background of precedent medical theorists, made his own confucianism the main theory of medicine. I think we need a rational reflection over these issues and am trying to focus on it. I hereby analyse the Ru-Yi, Li-chan's viewpoint on Taoism since after Ming(明)-dynasty during which his theoretical ideology has bloomed in chinese medicine. Method : I analyze the sentences in Li-Chan's Yisuerumen(Medical beginner's book, 醫學入門) From the perspective of Confucianism and Taoism. Result & Conclusion : Li-Chan understood Taoism from the viewpoint of Confucian medicine. Thus, He accepted the life-fostering of Taoism from the point of Confucian-moral cultivation. He emphasized the role of the Xin(mind, 心) and he was rejected Taoist mysticism. He interpreted Medical classics-Huangdineijing(黃帝內經) from the perspective of the Confucian classics and understanding of each other was similar position. Because he was a Confucian scholar and medical scientists.

• The Journal of the Korea Contents Association
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• v.20 no.9
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• pp.86-98
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• 2020

The purpose of the study is to examine the factors that influence on the Koreans' intergenerational communication. A survey was conducted with university students in their 20s, and the impacts of filial piety and indigenous cultural factors(confucianism and Chemyon) on intergenerational communication styles and intergeneral communication satisfaction were tested. Results of hierarchical regression analyses showed that politeness and confucianism had positive influence on intergenerational communication while deference and Chmyon had negative influence on intergenerational communication. The indigenous cultural variables increased total R2 significantly, proving the crucial impact of confucianism and Chemyon on the Koreans' intergenerational communication. Finally, male students perceived higher level of communicative satisfaction than female students in the intergenerational communication context.

• The Journal of Korean Philosophical History
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• no.42
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• pp.9-37
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• 2014

This article is to review academic aspects of Iljae Lee Hang through Toegye Lee Hwang's comments. Iljae Lee Hang (一齋 李恒: 1499~1576) is a representative Neo-Confucian scholar in Honam area in 16th century. His Sung Confucianism was known to Toegye Lee Hwang by Gobong Gi Dae Seung and consequentially received attention from academic world. Lee Hang's Sung Confucianism, however, has hardly drawn attention since 17th century due to Lee Hwang's negative assessment. Impeaching Lee Hang's academic attitude and methods, Lee Hwang evaluated him as having many problems. Lee Hwang criticized that Lee Hang studied Neo-Confucianism with no great effort and he was so much confident to say 'Logic of the world does not deviate from this' based on Chengzi and Zhuzi's saying which was only appealing to his ideas. Lee Hang actually cited theories of Chengzi and Zhuzi and stressed self-complacency when necessary, which therefore made him fail to exhibit consistency. Iljae partly brought Lee Hwang's criticism upon himself. Lee Hwang's negative assessment is not to be literally accepted but his assessment is helpful indeed to critically examine Lee Hang's Neo-Confucianism.