• 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.

• Korean Journal of Child Studies
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• v.26 no.1
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• pp.91-105
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• 2005

This study investigates the meaning, the method of "Cultivation of the fundamental" as aim of child education in context of the Xing-Li-Xue(性理學) educational theory. Chu-hsi understood the meaning of "Cultivation of the fundamental" as Ching(敬, the cultivation of good nature in human mind). The method of "Cultivation of the fundamental" consists of quiet sitting(정좌), attention(주의집중), moral environment(도덕적 환경) and practicing propriety(예의 실습). Through quiet sitting and attention, learners may reach a condition of mind which is free of their selfish desires and in which they can find out their original nature. The education in Confucianism accepts the environment as a significant element in forming human personality. Making moral environment has leaners to take good value with ease. Characteristic of study in Xing-Li-Xue is to emphasize to observe concrete clauses of propriety. The reason why Xing-Li-Xue emphasizes propriety is that Mind Study may be maintained through Body Study. In conclusion, the "Cultivation of the fundamental" in the Xing-Li-Xue is to form the power to regulate selfish desires and thus behave more moderately. Along these points, not only quiet sitting which relexes the body and soul, but also song and dance are not considered as contrary to Xing-Li-Xue educational theory. The various ways of "Cultivation of the fundamental" of Xing-Li-Xue educational theory make people recognize, understand and experience good innate nature of human beings. And we can reach the conclusion that education of Xing-Li-Xue uses so many methods that learner can accept moral value as naturally as possible.

• 중국학논총
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• no.67
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• pp.139-156
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• 2020

程明道言性卽天道, 言人心之本體卽宇宙之本體, 道理雖至爲簡單, 但含義卻極爲豐富。我們可以一分解的程序步驟來言其奧蘊。首先, 本體卽於宇宙流行變化中見, 卽天道於宇宙流行變化中見。其次, 流行變化卽生生不已, 生生不已之機爲善, 故本體含善之價値性, 卽天道含善。最後, 本體在人爲性, 或天道賦於人爲性, 故人性亦含生生不已之機, 而人性爲善。而程明道說 "只此便是天地之化, 不可對此箇別有天地。天地的生化就表現在性體道德創造之純亦不已中。就此而言, 與程明道天人一本之主張並不相違背, 且可互爲補充證明, 在他的四維架構中, 這也是理論詮釋互相循環的一種模式。

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.5
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• pp.1137-1141
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• 2005

This paper is written in order to investigate how Lee Je-Ma changed traditional Zhu Xi's philosophical view on Way(Tao; 道) Virtue(De: 德) Nature(Xing;性) and Imperative(Ming; 命), which was general concepts of his contemporary age, to practical philosophy and created new medical theories of Sasang(4 symbols) science from it. Lee emphasized the true thing which is able to be done in one's living not the concepts of Sasang. So he induced the concepts of Way and Virtue from the easy and simple way(易簡之道) in the Classic of Changes(I'Ching) for the purpose of practice by anyone. Because Nature and Imperative are derived from Way and Virtue in the context logically, human life is virtual in itself, so the substance of Nature and Imperative became equal with Way and Virtue. Herein the names and concepts of original 'Sasang' were substituted to Business(事), Mind(心), Body(身), Thing(物) which is able to be directly related with human being in his daily life. And he explained variously about the responses of Mind and Body of individuals onto Business and Thing. So it could be applied in medical aspects like emotional, symptomatical, characteristic features. Conclusively man is virtual being, so Nature and Imperative in the level of Human being are based on Way and Virtue in the level of Heaven. For that reason the new concepts of Sasang Business. Mind. Body Thing or Heaven. Human. Nature and Imperative were proposed.

• The Journal of Korean Medical History
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• v.21 no.2
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• pp.13-28
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• 2008

Medical Science in general is a study dedicated to human. It is important to understand how human is being seen in medical science. The difference of this perspective among various medical science in different parts of the world shows the difference in ways of understanding human, and furthermore, difference in ways of understanding diseases. On the other side, Oriental Medicines tends to perceive human as a whole. Heo Joon's perspective on human is elaborated in his book, Dongeuibogam. The foundation of this perspective is found is the Thesis of Four Generals and Five Constants, Neijing. There are many discussions in the Thesis of Four Generals and Five Constants, which include the thesis of correspondence between nature and human: which define the relationship between human and nature in terms of four generals and five constants, and the thesis of xing and color: which offers the tool of making diagnosis on Four Generals and Five Constants, since xing and color designates the result of Four Generals and Five Constants. Other methods are also merely ways of expressing Four Generals and Five Constants in different angle. After all, the perspective of human shown by Heo Joon can be explained in one word as the thesis of Four Generals and Five Constants, and the principles of its theory, which are the thesis of correspondence between nature and human and the thesis of xing and color are also nothing more than a tool of underatanding Four Generals and Five Constants more efficiently.

• 중국학논총
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• no.68
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• pp.191-210
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• 2020

董仲舒以爲性是自然的本質, 猶荀子所謂 "性者, 天之就也", 與孟子所謂"人之有是四端也, 猶其有四體也" 生而自然意義相同。也因爲董仲舒說性是自然樸實的本質。董仲舒以天生民性, 人以副天爲基礎, 以陰陽分性情。董仲舒所說的性, 有廣義與狹義之分, 廣義者泛指人性說, 包含性與情; 狹義者是單指與情分離的性來說。董仲舒認爲以陽爲善, 陰爲惡。而在性屬陽, 陰屬情的觀點上, 則性爲陽爲善, 情爲陰爲惡。而董仲舒基於 "天兩, 有陰陽之施, 身亦兩, 有貪仁之性", 他的人性說爲性善情惡的善惡混論, 故只有中民之性才是董仲舒所指稱的性。而董仲舒以人性具有陽善陰惡之質, 但不是善的決定要素, 董仲舒以米與禾作比喩。他將善質與善的關係比喩禾與米, 目與見物的關係, 禾待舂碾才能爲米; 目須覺醒才能見物, 性要待敎而爲善。

• Journal of Korean Medical classics
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• v.17 no.4
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• pp.69-80
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• 2004

Nei Ching referred to as a canon of Chinese medicine is a comprehensive life philosophy that applied the life principle of the universe to the human body to combine the philosophical concept with the human nature as well as the functions of the body's organs. The book formed a complete system of a Qi Philosophy by using the medical terminology and theory based on the concept of Qi. It is remarkable that the Qi philosophy of Chang Tsai, who is a Neo-Confucianist and representative scholar of Qi philosophy in the era of Song Dynasty, has been influenced by the Qi philosophy in Nei Ching and developed into a Confucian school Furthermore, Chang Tsai's theory, in effect, impacted upon the rise of Qi Determination of the Human Nature in Medicine of Zhang Jie Bin who is a profound thinker in the era of Ming dynasty. As mentioned above, both traditional philosophy and medical philosophy in china in regard to Qi Theory have interacted and developed each other. This paper is to make a comparative study of the Qi Determination of the Human Nature proposed by Chang Tsai and Zhang Jie Bin and to trace the orgin of the Qi Determination of Human Nature.

• Journal of applied mathematics & informatics
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• v.17 no.1_2_3
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• pp.269-282
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• 2005

We study the global asymptotic stability, global attractivity, boundedness character, and periodic nature of all positive solutions and all negative solutions of the difference equation $$x_{n+1}\;=\;{\alpha}-{\frac{x_{n-1}}{x_{n}},\;n=0,1,\;{\cdots}$$, where ${\alpha}\;\in\; R$ is a real number, and the initial conditions $x_{-1},\;x_0$ are arbitrary real numbers.

• 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 Journal of Korean Philosophical History
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• no.52
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• pp.311-340
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• 2017

This research focuses on the theory of Zhi-jue(知覺) by Kim Chang-Hyup(金昌協) through comparison between Kim Chang-Hyup's and Zhu Xi(朱熹)'s. In the point of supervision, Zhu Xi considered that Zhi-jue is one of the conditions caused by supervision, one the other hand, it is the action that make possible supervision. Kim Chang-Hyup emphasize the concept of Zhi-jue itself, he considered that Zhi-jue is the action that make possible supervision, and separate Zhi-jue from Xing(性) or Qing(情). In this process, Zhi-jue became the subject itself about supervision, so the mix about relation between Zhi-jue and supervision is solved. But there is a problem about gap between Zhi-jue and the nature from separate between Zhi-jue and Xing. Kim Chang-Hyup intend to separate Zhi-jue and Qing as subject and object, so he considered that Xing is not a reason of Zhi-jue, but rules. It's not a answer about what is the reason of Zhi-jue. Yet Zhu Xi also considered that Xing is the rules of Zhu-jue, only in the case that Zhi-jue means the resulf of supervision, Zhi-jue is considered as the effect of Zhi(智). So the relation problem about Zhi-jue as a subject and the nature is brought up by Joseon scholar who attempted to arrange the concepts of neo-confucianism. Eventually, in case of the relation about Zhi-jue and Xing, King Chang-Hyup and Zhu Xi has a common point, only in case of the relation about Zhi-jue and supervision, Definding Zhi-jue as the subject of supervision is the character of Kim Chang-Hyup's theory of Zhi-jue.