• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.201-226
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• 2022

Character education begins with a clear definition of character. There are claims that humanity is reducible to human nature or personality, but when approached from an educational perspective, human nature soon boils down to the question of its ultimate goodness or wickedness. There is a significant difference between the educational systems that emerge from the standpoint that human nature is evil versus the standpoint that human nature is good. With regards to educational outcomes, this can be observed both in terms of human nature and personality. Modern education today sees education as leading the immature to a mature state from the standpoint that human nature is evil. But if human nature is evil, how could we implement an education that would render it good? If character education becomes a system of etiquette education or one of instilling manners whereby simple wrong cases are righted, it would be nothing but a follow-up to the wrong educational cases that had been carried out previously. In that sense, character education is correction; not education. Education should be done in a way that realizes and understands the perfect self rather than unfolding as a process of constantly correcting and reinforcing immature human beings. In that sense, this paper posits that enabling students to understand their own emotions would serve as a correct form of character education. This would be a system of focusing on emotions that reveal the goodness of human nature. Personality can be educated, but education at this time should be a way to bring out a student's already good and even perfected nature. This is more realistic than replacing a 'faulty' character with a good character which supposedly did not exist previously. If personality education morphs into 'emotional self-understanding,' contemplations on 'why not to do' unsavory acts rather than mere negative commands 'don't do that,' and listening to what one's emotions intuit prior to and after given actions, then that would arise to the true standard of a good education.

• The Journal of Korean Philosophical History
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• no.42
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• pp.105-131
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• 2014

The moral categories in the Mengzi have a close affinity with those of Kongzi. Mengzi fostered the Kongzi's teaching on virtuous rule and moral government, and taught benevolent government based on the virtue of benevolence. Mengzi set up a basis for Confucian teaching on human nature, and his teaching of the essential goodness of human nature has been accepted by most Confucian intellectuals. This study explores the Mengzi's teaching of moral education focussing on his instructional method to expand the goodness of human nature. Instructional method refers to educator-centered transmission of values, and it concerns mainly on how to deliver the educational goal and content meaningfully to the educatee. The main concerns of Mengzi's instructional method are teaching-standard setup, delivery of lecture key points, understanding of students' talent and situation, and encouragement of students' initiative. These points are all based on Mengzi's assertion of good human nature, and aim at forming a ideal personality. Confucian ideas of education lie in raising the well-rounded person through moral education. The well-rounded person can be characterized by noble men and sages with benevolence and righteousness. This means that the ultimate goal of well-rounded education is to lead people to attain the sublime moral stage through education.

• Journal of Sasang Constitutional Medicine
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• v.17 no.2
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• pp.15-26
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• 2005

1. Objectives The pesent study purposed to examine Dongmu Lee Je-Ma's Sasang philosophy from the viewpoint of Che-Yong relation and to understand the effect of Che-Yong relation on Dongmu philosophy. 2. Methods First, we briefly compared the concept of Che-Yong relation in Jeongju philosophy, which has a dualistic philosophical structure, with the concept of Han Suk-Ji's harmonious Che-Yong relation, which has a monistic philosophical struaure and, based on rhe result, analyzed the characteristics of rhe concept of Che-Yong in Dongmu philosophy focused on Seongmyeong rheory, Sadan rheory and Hwakchung theory in ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3 Results and Conclusions Jeongju philosophy is different from Dongmu philosophy in irs philosophical struaure characterized by Che-Yong relation, and the concept of Che-Yong in Dongmu philosophy forms the characteristics of Han Suk-ji's monistic harmonious Ole- Y ong relation. This produces results as follows. (1) Form a universal view of human beings centering of man's autonomous will and possibility. (2) Have a philosophical structure understood nor as a partial thought but as a total thought. (3) Assert that man has a good nature fundamentally and is obliged to practice goodness. (4) Assume that all human beings are equal. (5) It is assumed that the structural characteristics of harmonious Che-Yong relation in Dongmu philosophy can be the ground of definition of Silhak (practical science) in Oriental philosophy. It can be said that the realities of the universe and human beings can be discussed in philosophical structure with the logic of harmonious Che-Yong relation based on the unity of time and space. The philosophical logic based on the tealities can be defined as Silhak.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.