• The Journal of Korean Philosophical History
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• no.35
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• pp.335-359
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• 2012

The Mencius's saint is not a rational being but a being of real world. He thought that all mankind have the goodness, and if we complete it, we can become a 'saint' like the 'King Yao' or the 'King Shun'. And he maintained that to complete the goodness, we must understand what the goodness is. He has divided this knowledge into the innate phase and the acquired phase, and then insisted that mankind can be a saint by the both of them. Also, Mencius suggested that we can be saint by the preservation of goodness('Ren & Li'). To bring up the goodness, we're not supposed to be inclined to a material desire, we're asked a mental training of 'Si chemg' reflecting on them-self. It is a 'Dao' of the mankind. When it completes, mankind will commune(communicate) with nature. This paper focused the Saint notion of Mencius, especially the mental training of Saint & the social realization.

• The Journal of Korean Philosophical History
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• no.31
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• pp.7-32
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• 2011

Cheng Yi(程?, 1033~1107) understood that nature is full of "changes(易)". And he noted that human being as part of nature also exists only in a series of changes, i.e. birth, growth, extinction and death. All things including human being arise from the same principle, or "Heavenly Principle." Hence human being can fundamentally be one with all other beings, or nature. It is called "Unity of all things(萬物一體)" and "Unity of heaven and human(天人合一)." This philosophical perspective cannot be regarded as being unique to Cheng only; neo-Confucian predecessors called "the five masters of the Northern Song(北宋五子)" anticipated Cheng's vision already. Nevertheless, Cheng elaborated on the shared vision, revealing his philosophical uniqueness. Cheng maintains that only human being receives the principle in the unstained form, and thereby is capable of being one with nature. The one who realizes her/his potential to be one with nature is a sage(聖人); for Cheng, the order and pattern found in nature is nothing other than moral principle that human beings have to live up to and vice versa. Cheng's idea on the principle which human being receives from Heaven no doubt relates to Mencian notion of the innate goodness of human nature(性善); the innate goodness of human nature is no other than Heavenly Principle, and to become a sage depends on whether one can realize her/his potential - human nature, i.e. Heavenly Principle in her/himself. For Cheng, human nature tantamount to Heavenly Principle has no evil quality; all the evil in the world comes from imperfect "physical endowment(氣質)," or "capacity(才)" which is various from person to person, making various personalities. Accordingly, the task of moral cultivation in Cheng's theory can translate into the matter of rectification of one's physical endowment.

• (The)Study of the Eastern Classic
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• no.54
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• pp.155-182
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• 2014

This study aimed to find the possibility of interactions between the Doctrine of the Mean and evolutionary biology. Between the two disciplines, there exists a huge gap such as "traditional era vs. modern times" and "humanities vs. natural science." However, this paper assumed that an analysis of their similarities and differences would allow us to find the possibility for them to interact and communicate with each other. For this purpose, the author proposed a three-step approach to studies of the following topics: human nature in step 1, validity of reasons to live in step 2 and biologically affinitive relations in step 3. The present study in step 1 pays attention to the similarities and differences between genes and in-ui-ye-ji (a set of four Confucian values: benevolence, righteousness, propriety and wisdom). This step discusses the issues of ri (principle) and ki (generative force) in Zhu Xi's theory vs. genes and vehicles in evolutionary biology, innate goodness vs. altruism of genes and in-ui-ye-ji vs. epigenetic rules. In step 2, attention is paid to the similarities and differences between natural selection and shi zhong (時中). They are discussed in terms of the upset of the law of nature vs. mutation, changes vs. evolutions and shi zhong vs. natural selection/adaptation. Step 3 focuses on the similarities and differences between species diversity and li-yi-fen-shu (one li and its many aspects). The discussion in this step addresses the issues of part or whole vs. li-yi-fen-shu, biological affinity vs. single energy and ecosystem vs. "the earth moves orderly, and everything thereon flourishes." If these studies are conducted as planned, a new direction can be set for Zhu Xi's neo-Confucianism. Further, the interaction between humanities and natural science will pave the way for us to overcome asymmetry between different disciplines.

• The Journal of the Korea Contents Association
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• v.9 no.12
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• pp.138-145
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• 2009

Humanism connotes dignity and esteem with the essential idea of human and more human. This paper has conducted a inquiry of the understanding about human and humanism represented by visual image of film. Especially, this study investigated the way to adhere to reflective attitude about human and society. It is based on theoretical discussion of formalism and auteurism and analyzed the way of constructing time-space structure of (by Lars von Trier) which is known the typical formalism film. According to the findings, appeared to appropriate the ocularcentrism aesthetic to film form and give the self-regulation to definite the idea of film art through picturesque imagination of dramatic stage. Such a result means that it converts the filmic time-space to the virtual things and practicalize the classification of the ethical doctrine of innate goodness and innate sin of human and the definition of humanism. Also it means formalism film overturns the existing institutional mode of representation.

• Cartoon and Animation Studies
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• s.34
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• pp.219-235
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• 2014

The term 'noble savage' is a literary stock character that expresses the concept of an idealized person who has not been corrupted by civilization, and therefore symbolizes humanity's innate goodness. Fictional noble savage characters that are raised by wild animals such as Rudiard Kipling's Mowgli or Edgar Rice Burroughs' Tarzan were created over 100 years ago but are still repeatedly reproduced as movies and TV series. Since films that depict noble savages tend to criticize civilization, popularity of these film could be due to the hidden anxiety of masses towards civilization and technology. Characters in commercial films about noble savages tend to be leveled, sharpened, and assimilated as Allport and Postman argued in The Psychology of Rumor. It is probably because films, as mass medium, need to be understood easily to the public. Characters in animations with cartoon style images are more likely to be leveled, sharpened, and assimilated even further than live-actions. Films show social stereotype of the time through assimilation process. Comparing different versions of film based on the same novel about noble savage how those social stereotypes such as gender roles and idea of evil change.

• (The)Study of the Eastern Classic
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• no.62
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• pp.177-207
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• 2016

This essay is dealing with Yang-Ming Studies' fundamental ideas, which are the goal of learning, the cultivation theory, and the ultimate goal in Yang-Ming-Xin-Xue. The first, what is the goal of learning in Yang-Ming-Xin-Xue: It is generally accepted idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. But there are different suggestions about the ideas above. The reason is like this: Zhu-Zi-Studies was eager to be a sage through its cultivation theory. Yang-Ming-Xin-Xue criticized the cultivation theory in Zhu-Zi-Studies. Therefore, some people don't agree with the idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. In this essay, I try to demonstrate that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. The second, What is the major cultivation theory in Yang-Ming-Xin-Xue: The core cultivation theory is the Zhi-Ling-Zhi(Fulfillment Innate Knowledge of Goodness). For this, there is no question, but it is difficult how to learn and practice Zhi-Ling-Zhi in the daily life. I try to explain the right meaning and practice over Zhi-Ling-Zhi. The third, what is the ultimate goal in Yang-Ming-Xin-Xue: It is general method in examine Yang-Ming-Xin-Xue that is comparing with Zhu-Zi-Studies. So there is a natural tendency focusing on the differences and similarity between Yang-Ming-Xin-Xue and Zhu-Zi-Studies. But If I say, what is the ultimate goal in Yang-Ming-Xin-Xue? That is the realization of Ren, Which is the harmony with all things in heaven and earth.

• The Journal of Korean Philosophical History
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• no.42
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• pp.233-258
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• 2014

This article investigates the concept of the xing(性) used by Hu Hong. Hu Hong's philosophical system considered to top priority for xing is called xingbunlun(性本論), and he suggested the characteristics of xing as follows. First, Hu Hong regarded xing as the fundamental of whole world and related to the specific individual things, so he constructed the concept of xing in the perspective of ontology. Namely while xing is ti(體) the root of all the world, it is the realization of the uniqueness of the individual things. Also he considered xing which of the ontological aspect developed various psychological aspect contained xin (心), qing(情), yu(欲), etc. Seond, As Hu Hong regulated that wei fa(未發) is xing and yi fa(已發) is xin, he defined the ideal relation between xing and xin as xingtixinyong(性體心用). And he considered that the sage and the ordinary peoples are equal in the xing's aspect of wei fa, but they are not equal in ability of the xin in the aspect of wei fa. Hu Hong thought that the only sage realized the ideal relation between xing and xin in this world, because he keep his mind silent. So Hu Hong suggested the possibility of moral cultivation to the ordinary peoples, expressing that human nature realized the function of the mind(成性), in order that they realized ideal relation by following ren(仁). Third, unlike the traditional notion, Hu Hong understood the meaning of xing in the aspect of ontology. He interpreted the shan(善) of xingshan(性善) as the meaning of exclamation, which implied that "the innate goodness of human nature(性善)" meant "Human nature is good." Because Hu Hong thought that the meaning of xing transcended the relative concept of good and evil, and accepted the whole world affirmatively. In the opinion of Hu Hong, as the concept of xing had two ways of intentionality; likes and dislikes(好惡), things formed relationship with other in this world. Then the concept of good and evil of the ethical value judgement occurred.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.