• The Journal of Korean Philosophical History
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• no.52
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• pp.131-155
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• 2017

While the lecture activities in Simwonsa, Ganjae Jeon Wu(1841~1922) has established a "law of lecture activities" which was an ritual between a teacher and pupil, between the couple. Through this way he expected to recover the former ritual, even within their own school. In 1884 he built a "law of Sidong school", meaning to build a large object, elementary scholarship will serve as the rules of conduct, and argued that human nature mainly served to the core in the course of study. Ganjae in Mungyeong area was also discussing studies with Song Byeong-hwa(1852~1916) and received correspondence with scholars in areas related to Mungyeong. They were Kim Jae-kyung(1841~1926) and Park Se-hwa (1834~1910). Ganjae had also some big national events on the sojourn time in Mungyeong. In 1882 there were army incident, in 1884 there were a command of the government that people must pull on western clothes. Ganjae did not follow the command of the government. Someone asked "Can we not follow the command of the government?" Ganjae replied "We have a right to resist to the illegal command of the government. There were also 1884's Gapsin-coup, Ganjae saw that we must defend the country by rejecting foreign power and keeping our rituals. Given the above, the timing that Ganjae lectured in Mungyeong personally was a time that provided a clue to establish his core ideas. Nationally it was a time that must defend the country from foreign nations. Ganjae had faith that for keeping the country we must keep firmly our own rituals.

• The Journal of Korean Philosophical History
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• no.59
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• pp.39-63
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• 2018

Kiho Academic in the late Joseon Korea, the negative effect of the Horak debate is amplified and the division within the academic is accelerated. However, the scholars of the Kiho Academic field put forth efforts to unify the academics with the same sense of responsibility to end the schism. Nevertheless, the scholars of the Kiho Academic have shown various differences in the process of accepting Neo-Confucianism, which creates new schools. Therefore, Kiho Academic in the late Joseon Korea coexisted with various schools with different academy positions. Some of the representative groups are Hwaseo, Nosa, Ganjae, Yeonjae, and Uuidang Schools. In addition, through the scholarly differentiation and the school division of the Kiho Academic, the debate on the mind that characterizes Neo-Confucianism of the late Joseon Korea has developed. However, there was a common value that everyone pursued in the middle of the debate: the construction of a moral ideal society, the ultimate goal of Neo-Confucianism. In conclusion, though the purpose they pursued was not fulfilled, it can be seen from the debate on the mind that they fiercely demanded that these requests were urgent in the late Joseon Korea This paper, therefore, the situation of the Kiho academic in the late of Joseon Korea, the problem consciousness of the scholars of the Kiho academic, and the issue and development of debate on the mind.

• The Journal of Korean Philosophical History
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• no.35
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• pp.249-274
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• 2012

This article looks at the thought of Oh Jae-soon's seonggong sasangin Jeongjo period while focusing on his Seonggongdo and Seonggong doseol. his thought will be explained as seen below. First, he gave more emphasis on seonggong, not seonghak, which is a concept abbreviated from Seonginjihak.He actually gave more importance to practice than to scholarly work. Therefore, the essential concepts provided in his work are most related with drills and practices. Second, he focuses on dotong(characters). Looking at Yosunwoosangjeonsimhakdo, he presents dotong ((Yo-Sun-Woo)-Kongtzu-Chengtsu-Jasa-Mengtsu-Chungtzu), while presenting himself to such a scholarly inheritance. Third, he intended to provide his interpretation based on his consistent thought. He actually classified and analyzed all the characters and classics based on the principles of knowledge, practice, self-esteem, bitter words, diligence. In addition, all things are classified with these five items as shown above. Fourth, he analyzed classics and presented his ideas in simple terms and concepts. Fifth, he deals with the seven Chinese Classics and particularly he emphasizes Shizing and Shujing. He did not mention Chunqiu (the Spring and Autumn Annals) and Liji (The classic of Rites),both of which he did not consider as adequate. Sixth, Sunam's thought was inherited to Ganjae Jeonwoo's soonamhakgyeol.