• Journal of Korean Philosophical Society
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• v.126
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• pp.423-461
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• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.4-15
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• 2012

Sam-Tai-Ji has been used as one of the korean traditional symbol patterns including the emblem of the Seoul olympic. Despite Sam-Tai-Ji included in 태극(Tai-Ji:太極), it has been interpreted widely as Sam-jae(三才)theory called Tian(天), Di(地) and Ren(人), or Tian, Di and Ren harmony thought(天地人 調和思想) by some religion groups and some intelligent people without exact philosophical poofs. For this reason, this research on Tai-Ji(太極) pattern follows. Although Joseon dynasty selecting Confucianism as a ruling principle, it accepted Buddhism, Taoism and Shamanism by applying them to royal tombs not officially but privately. For example, If Confucianism has to be expressed in the public places, Er-Tai-Ji(二太極) pattern having an expressing type of Li-Ben-Lun(理本論) was employed, in the private places like royal tomb construction, Er-Tai-Ji(二太極) pattern having an expressing type of Qi-Ben-Lun(氣本論) was employed. To figure out clear identification of Sam-Tai-Ji(三太極) and Er-Tai-Ji(二太極), this research was conducted to study on the change process of Tai-Ji(太極). It has been considered that Tai-Ji(太極) pattern has something to do with universe in these countries such as Korea, China and Japan. In Tai-Ji(太極) pattern, Sam-Tai-Ji had been used more widely than Er-Tai-Ji(二太極) untill the Han Dang dynasty. The meaning is also indicated as Yin-Yang-Te(陰陽德) in the books like "Hanseo(漢書)" "Yulryeokji(律曆志)". But, in the chinese history, there was a change of the pattern into white spot Er-Tai-Ji(二太極) in "KoTaiJiDo(古太極圖)". It had been interpreted as "Yin-Yang and vitality(陰陽生氣)." since Song Dynasty when Confucianism settled down. In this process, unlike Wu-Ji(無極), Li(理) means immateriality. So Yin-Yang(陰陽) and Li(理) were expressed with the form of Er-Tai-Ji(二太極). Therefore, Sam-Tai-Ji(三太極) is the pattern that stands for Yin-Yang-Te(陰陽德). It means that Yin-Yang(陰陽) gives a life to all the living things, grows them along with Te(德). It developed and flourished in Taoism and Buddhism accepting spirit existence. It is the universe view that Qi(氣) is an entity.

• The Journal of Korean Philosophical History
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• no.32
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• pp.43-78
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• 2011

The two schools which eventually came to form the "Northerners party" in the middle period of the Joseon dynasty, were Nam'myeong school and Hwadam school. Nam'myeong's philosophy, which emphasized the importance and merit of acting upon respect and righteousness(敬義), encouraged many people to organize righteous militias during the war with the Japanese in the 1590s, and when Jeong In-hong established himself as the leader of the Northerners party during the reign of King Gwang'hae-gun, the philosophy of the party and the school continued to thrive. Also, Hwadam's philosophy, which tried to understand Neo-Confucianism from a flexible point of view and demonstrated a level of openness toward it, had a considerable influence upon the Northerners school as well. It seems Nam'myeong Jo Shik and Hwadam Seo Gyeong-deok were the ones who ultimately enabled the Northerners party to be more active in their operations of the government and also to approach more freely toward the ideology of Neo-Confucianism. Prime examples of the party's stance and attitude, and also of the school's philosophy and perception of the world, were figures like Jeong In-hong and Heo Gyun from the 'Majority Northerners(大北) party,' and Kim Shin-guk and Nam I-gong from the 'Minority Northerners(小北) party.'Since the time of King Injo's ascension to the throne in 1623, the philosophical society of Joseon came to be occupied by schools who were deeply committed and dedicated to the teachings of Ju Hi and his Neo-Confucianism, such as the Twe'gye and Yulgok schools, and as a result the Northerners' philosophy was pushed away from its former formidable status. Their political philosophy was also partially responsible for their fall, as they believed only them were the ideal Confucian figures(君子黨), and never appreciated the stances of other political factions. In the middle of the 17th century, passing through a war with the Manchurian Qing dynasty as well, they further became a mere undercurrent. Yet their thinking and philosophy partially survived, as it managed to affect and influence the Southerner school scholars who were living in the vicinity of the capital in the mid and late 17th century, as well as the "Shilhak" scholars such as Yi Ik/李瀷 in the 18th century, on a certain level. The Northerners faction was a party and a school which led the political and philosophical societies of Joseon, alongside the Westerners and Southerners, in the middle period of the Joseon dynasty. Recently, studies of Jo Shik and Seo Gyeong-deok, figures who were the roots of the Northerners faction, and studies of how the Northerners' political philosophy was inherited to the following generations, have been published and announced. All these efforts will enrich future studies dealing with the political history and philosophical history of the middle and latter periods of the Joseon dynasty.

• The Journal of Korean Philosophical History
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• no.23
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• pp.155-180
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• 2008

Suam(遂庵) Kwon Sang-Ha(權尙夏) was a very important character in the late Chosoen Dynasty. He was a representative of the academic circles(school of Uam) and political circles(Nolon; 老論) after Uam(尤庵) Song Si-Yeol(宋時烈, 1607-1689). He represented learning and thought and undertaking of his academic circles and political circles, and handed down to his pupils. He thought his mission was "lighting the laws of heaven and aligning the human mind," "stopping the heretical study and repulsing uncivilization", to reform good virtues of humanity and justice. Kwon Sang-Ha was a successor of Song Si-Yeol, He succeeded learning and thought of his teacher and practiced "Upright"(直) and the Thought of ChunChu(春秋). He emphasized "Upright" as a fundamental principle, like his teacher. He thought ChuHsi(朱熹, 1130-1200) was the master who had inherited the spirit of Confucianism and Chosoen was the only country to successfully inherit this spirit of Confucianism. He declared any study counter to the study of ChuHsi as a rebellious pursuit. Therefore he rejected all other studies. He tried to "stop the heretical 'ism' and repulse uncivilization" and present this ideology as 'the Right way of Human Society(世道)'. He made efforts to reorganize books of ChuHsi to make perfect Book of righteousness with Song Si-Yeol. And he established Hwayang shrine, MandongMyo(萬東廟), Deabodan(大報壇) etc, in memory of fidelity and large rightness. Kwon Sang-Ha did these undertaking to establish 'Public morals and the Right way of Human Society(世道)' with self-confidence. In Dispute on the nature of man and animal(人物性同異論), he gives his approval to Han Won-Jin's opinion. Han Won-Jin's opinion was "the nature of man and animal is Different"(人物性異論). Whenever serious political accidents occurred, he took the lead to protect his teacher, Song Si-Yeol. The reason he did this was not because of his personal feelings for his teacher, but because of promoting 'Public morals(世道)' and 'Confucianism.' Kwon Sang-Ha regarded Mind control Law of "Upright" and the thought of ChunChu as his moralities, and was concerned about real politics and opposed social irregularities. Kwon Sang-Ha succeeded Song Si-Yeol's thought of "Upright" and volition of making an inroad on the Chung(淸), and gave to his political circles(Nolon; 老論) as a law of mind and mission.

• The Journal of Korean Philosophical History
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• no.32
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• pp.309-336
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• 2011

There were various linking points that connect Li xue(Neo-Confucianism) to aesthetics in Song Dynasty as following. 1. The traditional moral as "pursuing pleasure of Kong-zi and Yan Hui" 2. Esteem of "life and vitality". Scholars of Li xue in Song regarded the pleasure of acting up to "benevolence" as a beauty, and this benevolence originated in the "heaven and earth; the universe". "Benevolence", that is to say, is name of the nature that continuous reproduction breed in an endless succession by "Yin-Yang the universe", thus the natural "life and vitality" of the "heaven and earth" as the matter of course is the perfect beauty. 3. An idea of "serene contemplation". Originally the "serene contemplation" belongs to discipline of "Li xue", however simultaneously this conception was entirely applicable to aesthetic point of view. 4. Cosmological consciousness. In the same manner, the "pleasure" which is moralistic and moreover aesthetic is indivisible from cosmic contemplation itself. Because of this point, the art and aesthetics of Song Dynasty self-consciously had the cosmological consciousness in its fullness. 5. Respect of beauty of nature. Scholars of "Li xue" considered as : no matter what "Li" or "Qi" that producing all things is "coming of itself", that is by no means artificially operated or prearranged in advance. Such standpoint was applied to creative art and made art of Song Dynasty esteem beauty of nature (coming of itself) exceedingly. 6. Laying stress on "disposition". Scholars of "Li xue" ordinarily valued much of "disposition of a sage", consequently this tendency influenced on aesthetics. "disposition" indicates the whole impression that one who has appearance and the inside(personality, temper, thought, etc.) gives to others. By putting that impression into practice of art and literature, it is to materialize the works of art as a unity of form and subject, also as an expression of human existence that breathed into one's sensibility on the whole. 7. Principles of "completing inquiry", "study the laws of nature by close access" of "Li xue". These principles made art and literature of Song Dynasty take a serious view of "Li" of all over the universe, so made them close investigate things, and after all have achieved very remarkable characteristic in art and literature, especially in paintings of Song Dynasty. Theory of painting in Song Dynasty had occupied considerably high position in Chinese aesthetic history. It was positively superior to former generations no matter what in quantity or in theoretical minuteness and its systematic level. Undoubtedly the Chinese theory of painting had been achieving development time after time since Song Dynasty. However if we could make a comparison it with every single period (ex. Yuan, Ming, and Qing Dynasties), there is no prominent period than Song Dynasty in theory of paintings. Song period had number of essays of Landscape painting.

• The Journal of Korean Philosophical History
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• no.31
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• pp.53-86
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• 2011

Taoism exercised its influence and has made much progress apparently under the aegis of the Tang dynasty. But since the external alchemy, a traditional way of eternal life that they have pursued, met the limitation, they were placed in a situation where they needed to seek a new discipline. From this period to the early North Song dynasty, three religions have established the unique theoretical systems of their own theory of ascetic practices. They showed their own unique formats as follows. Neo-Confucianism established the theory of moral training, Buddhism did the theory of ascetic practices and Taoism had theory of discipline. By this time, a person who claimed the Intermixture of Three Religions composed the new system of theory of ascetic practice by taking advantage of other religions and putting them into his own view. Chen tuan established the theory of internal alchemy of Taoism and was the most influential figure in the world of thought since North Song dynasty. He clearly declared that he accepted the merits of other religions in his theory. He added I Ching of Confucianism in I Ching of secret of Taoism to stop the logical gaps during the process of disciplines in Taoism and took ascetic practices on mind of Buddhism into his system while he sought a way to integrate the dual structure of body and mind. The theory of Chen tuan's internal alchemy was training schema with stages of 'YeonJeongHwaGi', 'YeonGiHwaSin', and 'YeonSinHwanHeo' based on the concepts of vital, energy and spirit. The internal alchemy practice that Chen tuan was saying started from the practice of Zen to keep the mind calm with the basis of fundamental principles of interpretation of book of change according to Taoism. When a person reached the state to be in concert with all changes at the end of the silence and be full of wisdoms, he finally returned to the state of BokGwiMuGeuk by taking the flow of subtle mind and transforming it into energy. He expressed this process by drawing 'MuGeukDo'. Oriental philosophy categorized human into 'phenomenal existence' and 'original existence'. The logic of theory of ascetic practice has been established from these 'category of existence'. It would be determined whether it will return to 'original existence' or be stepped up from 'phenomenal existence' according to how the concept of 'self' or 'I' was made. Chen tuan who established the theory of internal alchemy in Taoism has established the unique theory of internal alchemy discipline and system of intermixture of three religions in this aspect. Today is called 'era of self-loss' or 'era of incurable diseases' caused by environmental pollution. It's still meaningful to review the theory of discipline of Chen tuan's connecting the body and the soul to heal the self, and keep life healthy and pursue the new way of discipline based on it.

• Journal of Oriental Neuropsychiatry
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• v.23 no.1
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• pp.1-15
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• 2012

Objectives : The objective of this study is the Basic research for mind and body cure protocol construction through the Sim(心) study at Buddhism Medicine, Constitutional Medicine, and Oriental Medicine. Methods : 1. The Sim(心) in Buddhism is a target of spiritual culture and subjective awareness of An ascetic person in interior psychology. In this research, the Sim(心) has been modified within a concept of Early Buddhism and You-sic in order to have medical logicality. 2. Since the study deep into Sim(心) within Confucianism has various aspects, each Confucian's theory argument or era. We limited the significance of the Sim(心) to be associated with the category of the Sim(心) in Sasang Constitutional Medicine which is a product of practical Confucianism. 3. The criteria of debate for the Sim(心) is based on the "Hwang-je-nae-gyoung", because "Hwang-je-nae-gyoung" is founded to definite the term regarding spirit or mind in Oriental medicine Results : 1. "Hwang-je-nae-gyoung" which came from thought of You-Sic, thought of Taoism, and Early Buddhism becomes the theoretical basis for the Sim(心) in Buddhism Medicine, Sasang Constitutional Medicine, and Oriental Medicine. 2. The Sim(心) in the mind psychology of Buddhism Medicine, Sasang Constitutional Medicine, and Oriental Medicine has active aspects. but the visual thing // There are visual aspects being contrasted with 'Sim(心)' of mind psychology and aspects of activity in Buddhism medicine, Sasang constitutional Medicine and Oriental Medicine; which are 'Hrd', 'Hrdaya', 'four-large' 'five base', 'chin, chest, navel and abdomen', 'head, shoulder, waist and buttocks' consisting 'the body', and the heart and 'four interorgans' from the study of symbolical interorgans). In Buddhism Medicine, Sim(心)'s Epistemology is the most extensively understood fact about 'Sim(心)', and for Sasang Constitutional Medicine and Oriental Medicine. 'Sim(心)' is limited as an 'Element' that comprises the body. 3. The Functional area of the Sim(心) in the Buddhism Medicine, Sasang Constitutional Medicine, Oriental Medicine is composed with 'consciousness(意識)' 'manas-vij_na(末那識)', '_aya-vij_na(阿賴耶識)', 'mind greed(心欲)', 'Li(理)' and 'Sin(神)', about the interpretive area of 'Sim(心)', 'Sin(神)' of Oriental medicine is the most comprehensive concept, and on the side of the depth of 'thinking' and 'consciousness', '_aya-vij_na(阿賴耶識)' from Buddhism Medicine in the key point. 4. The Sim(心) in the Buddhism Medicine, Sasang Constitutional Medicine, has the positive and negative aspects, such as the 'Dukkha(煩惱)' and A merciful heart or Human Sim(心) and Taoism Sim(心).

• (The)Study of the Eastern Classic
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• no.73
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• pp.35-63
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• 2018

The intellectuals of the Joseon Dynasty were Yangban Sadaebu who had knowledge based on Confucianism(Neo-Confucianism), enjoyed cultural powers by expressing their knowledge in words or writing, and entered government posts to guide society with such knowledge or included some pre-officials. Sisa(Poem Society) was a major place of knowledge transmission to acquire and impart knowledge of creating Chinese poems that traditional intellectuals of the Joseon Dynasty possessed. Seocheonmaehwasa(西泉梅花社) was a group of writers from the late Joseon Dynasty gathered together based on the commonality of kinship and political iniquity although they were different factions like Nam'in and Soron, and they enjoyed apricot blossoms and wrote poems there. Seocheonmaehwasa(西泉梅花社) was basically the meeting making poems. They improved their creative abilities with creating poems. Seocheonmaehwasa(西泉梅花社) was a major place of knowledge transmission to acquire and impart knowledge of creating Chinese poems that traditional intellectuals of the Joseon Dynasty possessed.

• (The)Study of the Eastern Classic
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• no.34
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• pp.311-338
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• 2009

The moral corruption or the reality of absence of humanity derived from the development of science and society is very serious. Especially the moral education which should provide new breakthroughs facing such issue will be the initial concern in the educational world and the key point that judges our future. This study, as a part of efforts made for such demands of the times, is an attempt to approach the field of the present elementary education specifically by deducing the abundant meaning that the Confucianism's Chungseojidoh(忠恕之道: the principle of "Faithfulness" and "Benevolence") stands for. To build an ethical social community also means to draw voluntary moral practices into this society and this is possible with our (the moral subject) struggling the problems within but not remaining in the limitations of physical norms. Chungseojidoh as universal ethics contains a virtue ethical meaning as Jenlogy, a meaning of identity recognition and self-esteem inspiration, a meaning of social community ethics as ethics of good offices, etc. Such meanings, in particular, can be discussed more profoundly in terms of educational prevention from violence or cliquish issues in school that are largely related to education of humanity if 'applying schemes for elementary education' is seen as the center of the issue. And furthermore, they will be able to open a discussion over problems of the situation which the Korean society is in - especially the insistence, egoism or conflicts between social communities - can be answered in actuality.

• (The)Study of the Eastern Classic
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• no.37
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• pp.377-410
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• 2009

In the East Asian Confucianism society, Hakmun was aimed to bring human beings and nature into harmony, and to explore a unity between knowledge and conducts. For example, Neo-Confucianism aspired they could explain the human existence and society through a single concept of Iki(理氣, the basic principles and the atmospheric force of nature). In this philosophy, humanics and natural sciences had not been differentiated at all. The East-West cultural interchanges at the beginning of modernity caused a crack in the traditional academic concepts. Through the Hundred Days of Reform(變法自疆運動, a movement of Strenuous Efforts through Reforming the Law), the Western Affairs Movement(洋務運動) in China, Meiji Restoration(明治維新) in Japan, or Innovation Movements(開化運動) and the Patriotic Enlightenment Movement(愛國啓蒙運動) in Korea, the traditional meanings of Hakmun was degraded while it became a target of the criticism of the enlightenment movements. Accordingly, East Asians' perception of Hakmun rapidly began to change. Although there had been the Silhak(實學, practical science) movement in Korea, which tried to differentiate its conceptualization of Hakmun from that of Neo-Confucianism during the 18th and 19th century, the fundamental shift in meaning occurred with the influx of the modern Western culture. This change converted the ultimate objective of Hakmun as well as its methods and substances. The separation of humanics and natural sciences, rise in dignity of the technological sciences, and subdivision of learning into disciplines and their specialization were accelerated during the Korean enlightenment period. The inflow of the modern western science, humanized thought, and empiricism functioned as mediators in these phase and they caused an irreversible crack in the traditional academic thoughts. Confronting the western mode of knowledge, however, the East Asian intellectuals had to explain their new learning by using traditional terms and concepts; modification was unavoidable when they tried to explain the newly imported knowledge and concepts. This presentation focuses on the traditional concepts of 'gyeogchi'(格致, extending knowledge by investigating things) and 'gungni'(窮理, investigation of principles), pervasively used in philosophy, physics and many other fields of study. These concepts will mark the key point with which to trace changes of knowledge and to understand the way how the concept of Hakmun was converted into a modern one.