• (The)Study of the Eastern Classic
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• no.36
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• pp.31-56
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• 2009

The core thought of Confucius("論語") is 'Ren(仁)'. Then, how ought we to interpret this 'Ren(仁)'? In this study, the researcher has interpreted 'Ren(仁)' from the perspective of Xiujizhiren(修己治人), which is the doctrine of Confucianism and its ideal. At first, the researcher closely reviewed Ren(仁) on the viewpoint of Xiuyang (修養). Ren(仁) is the most fundamental virtue that enables general populace to equip with their qualification as a human being. Specifically, to live like a human being, Ren(仁) is a must. That is to say, it will suffice if we only can expose well what was already cherished inside us, rather than exerting efforts to attain Ren(仁), in some contexts, that must achieve in order to live like a human being. The reason that we exert our efforts for self-cultivation is to bring this Ren(仁), which is foundation of human life, before the public. Even in relationship-building, Ren(仁) is necessary. Human being is not an existence that can live alone, but at all times, humans are required to build a relationship with others. To make this relationship-building lead into right direction, we need to think of that the standpoint of oneself and the other are identical. That is, when I myself and the other person are in the most optimal situation, then a right relationship-building can take place. This most optimal status is Ren(仁). The ideal of Confucianism is to establish a society where all people can enjoy their comfortable life. To accomplish such a society, each individual and society ought to be benevolent and to cherish humanity at the first place. That is to say, people should attain Ren(仁) from both aspects of Xiuji(修己) and Zhiren (治人). If Ren(仁) has not been attained from any of either side, then it is hard to say that the ideal of Confucianism is completely realized. However, Zhiren(治人) must be backed up by Xiuji(修己). For this reason, Kongzi(孔子) presented three steps in connection with this cultivation process, to wit, 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓). It is noticeable that Xiuji(修己) is included in all three phases. The society that Kongzi(孔子) longed for is still valid in this modern world. Therefore, Ren(仁) which was edified by Kongzi(孔子) is necessary for today's society. If we don't interpret Ren(仁) as with a fixed term lying stagnant in one place, then its definition shall be interpreted newly so as to suit the times and the situation of civil society, thus this Ren(仁) shall be the foundation for building a desirable society for humans.

• The Journal of Korean Philosophical History
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• no.43
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• pp.295-317
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• 2014

This is the issue of this paper: What was the reason for Daoxuejia(道學家) in Song Dynasty to interpret 'ke-ji(克己)' as 'removing private desire'? 'ke-ji-fu-li'(克 己復禮)' is a phrase presented by Confucius as a way of practicing Ren(仁). The interpretations of Ren(仁) concept by Daoxuejia(道學家) have been reviewed. They interpreted Ren(仁) as Tian-li(天理) and thought its contents as 'Tian-di-shengwu-zhi-xin(天地生物之心)'. Zhu xi(朱熹) associated the concepts of sheng-sheng (生生), Xu(虛), Rou(柔), etc. and provided philosophic explanations on the interpretation of Ren(仁) raised newly by Ercheng(二程) and the interpretation of 'ke-ji-fu-li' (克己復禮). It is fact that Zhu xi criticized ardently Daoism but did not think nothing was worth taking from it. The stands of Daoxuejia(道學家) scholars in Song Dynasty on "removing private desire(去私欲)" presented in this paper could be the grounds supported such opinion.

• 중국학논총
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• no.64
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• pp.183-203
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• 2019

谭嗣同是一个试图'用科学来解释和理解儒学'的人, 而不是'用儒学来解释和理解科学'的态度. 如果當时没有对中国介绍的西方科学的广泛理解, 他的《仁学》是无法编写的, 他的哲学体系也不可能建立. 在'仁学'体系中, 我们可以看到当时翻译介绍的不少西方科学书籍的影响. 他试图用有关以太, 电, 心力等的理论解释传统儒学的核心概念'仁', 以探究作为普遍哲学的儒学的可能性, 从科学的立场重新解释传统思想.

• 유학연구
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• v.48
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• pp.333-360
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• 2019

The present study attempts to shed new light on Wang Yang-Ming's(王陽明, 1472-1528) Mind-Heart Learning(心學) by using "empathy" as a key word. In order to review Wang Yang-Ming's Mind-Heart Learning with the keyword of "empathy," the study will first examine the empathetic nature of "Liang-zhi(良知)", which is the essence of Wang Yang-Ming's Mind-Heart Learning. The concept of "Liang-zhi" is closely related to Wang's organic worldview, in which he sees the entire universe as one whole organism. In Wang's philosophy, "Ren(仁)" means the the will to life : the virtue of nature that provides the basis of the unimpeded communication of life force among all beings in the universe. Thus, his philosophy emphasizes that "Ren(仁)" is the ceaseless and dynamic life-generating foundation that serves as the fundamental life force and principle that pervades nature and human beings. According to Wang, Ren(仁), which is the principle of life that creates and nurture the whole universe of sky, earth, and nature, is an innate quality of all human beings who exist as part of the nature. In this context, empathy can be seen as an essential feature that characterizes Wang's Mind-Heart Learning(心學). According to Wang, there is a close relation between human nature and various emotional states or feelings which modern psychology or counseling psychology mainly deals with-anxiety, worry, pleasure, enjoyment, and sense of security. By making a close connection between the realization of good nature and emotion, Wang can be said to have integrated The essence of human nature and the essence of heart. In this way, his philosophy argues that people are led to act morally not by obligation or enforcement imposed on them by others but by vitality and joy belonging to the innate quality of human heart. Based on this basic understanding of "empathy" in Wang's Mind-Heart Learning(心學), the present study will bring to the fore some aspects of empathy such as moral sensibility, driving force for self-fulfillment, integrated intelligence, and practical ways to realize innate goodness.

• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.13-23
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• 2007

This study is the contents regarding the thought quality of Rui-Yi(儒醫) medical science. I shared this subject a lot with three branches and i analyzed. The thought ground of the Rui-Yi(儒醫) is the Ren(仁). Them applied meaning of human medically. This became the basic idea of Chinese medical science. The practice of mind the place did with focus of studying abroad. The Rui-Yi(儒醫) it applied with ground of the medical objection. The Zhi-zhong-he(致中和) from medical science explains with the Yin-Yang(陰陽), the principal is a possibility of searching from the iching-study(易學).

• The Journal of Korean Philosophical History
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• no.41
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• pp.223-246
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• 2014

The main concern of classical Confucianism, which has Kongzi as its main thinker, is how one can attain moral perfection. In this respect, all of the Confucian teachings can be characterized as an attempt to expound the nature of sages or gentlemen who are believed to attain moral perfection. In Confucianism, de 德 (moral virtue) refers to moral principles or the attributes of things, and it also signifies moral qualities and abilities of humans which are believed to be bestowed by the moral source. Kongzi substantiated the details and practical methods of de, through his teachings of ren as its internal principle and li as its external form. in this way, he put a special emphasis on moral practicality of de. To study Kongzi's practical moral teachings focusing on de can be understood as a reflection on current educational issues.

• (The)Study of the Eastern Classic
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• no.32
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• pp.189-213
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• 2008

When we say the core thought of the Analects of Confucius, we normally come up with 'Ren(仁)'. However, in the first phrase of Chapter One("學而") of the Analects, there is no mention about 'Humanity'. Then, why the editor of the Analects of Confucius had put the First Chapter at the opening of book? This paper aims to describe the fact that the First Chapter One of the Analects of Confucius implies the core thought of Kongzi(孔子). In the First Chapter One, the vocabularies, such as 'Pleasure'(說), 'Delight'(樂), and 'Confucian Gentlemen'(君子) are central to the phrasal structure. 'Pleasure'(說) is the phase to cultivate himself, or the phase to equip with a qualification in order 'to establish a righteous relation'. And 'Delight'(樂) is the stage to establish relationships with colleagues who share same value and ambition with himself. 'Confucian Gentlemen'(君子) is the stage to 'establish righteous relationships' with all people in the world, and it denotes an ideal human image presented by Kongzi(孔子). The core concepts of the First Chapter One are connected to the core thoughts of the Analects of Confucius, to wit, 'Ren'(仁), 'Shu'(恕), and 'Xiujizhiren'(修己治人). If 'Ren'(仁) and 'Shu'(恕) refer to specifically 'establishment of righteous relationship', then 'Pleasure'(說) is the stage to obtain qualification in order to 'establish righteous relationship', and 'Delight'(樂) is the stage to 'establish relationships' with brothers and colleagues, and 'Confucian Gentlemen'(君子) means a person who can build up 'righteous relationships' with all the people of the world. Regarding the Confucianism in 'Character building and guiding other souls' Confucius presents three phases, viz. 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓), and the se get through 'Pleasure'(說) ${\rightarrow}$ 'Delight'(樂) ${\rightarrow}$ 'Confucian Gentlemen'(君子) in the First Chapter One of the Analects of Kongzi(孔子). The human image, named 'Confucian Gentlemen'(君子) presented in the Chapter One is equated with the human who practices 'morality'(修養) that attained by means of 'cultivation'(實踐) through 'establishment of relationship'.

• (The)Study of the Eastern Classic
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• no.36
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• pp.57-83
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• 2009

Confucius who lived an era as cosmic being 2500 years ago put an end to confusion of the time and proposed cultivating the self(修養) as a way to live everyone's human life. Confucius recognized that when one satisfies individual' desire and sticks to the self without knowing the self which is comic being, his home and further his nation must get into confusion. What Confucius put an end to the confused world and proposed how to live humanly is self-culture. Confucius considered that when one cultivates himself, he can obtain benevolence(ren(仁)) and be a wise man(君子) who can maintain his nature soundly. What Confucius proposed as a way of self-culture is to acquire by learning timely and practicing and live a practical life by looking back upon himself every minute for self-reflection(省察). Through this, he can be sound to practice benevolence, and finally get used to benevolence and stroll around benevolence. When one acquires benevolence, the key of one mind, actual and social confusion can be solved, from the viewpoint of Confucius. Through this, self-culture is the purposive key word to accomplish benevolence which is a key of Confucius thoughts, and the first step toward benevolence. That is why Confucianism says train myself to be a man of honor and let the others(the people) lead(Sugi Anin(修己安人)). The reason why overall the Analects of Confucius from "Hakyi(學而)" to "Yowal(堯曰)" discusses self-culture is that the self-culture is a basis to manage the world.

• (The)Study of the Eastern Classic
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• no.34
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• pp.39-62
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• 2009

In this paper, the researcher investigated the standpoint of Lee EonJeok(李彦迪), also known as HoeJae(晦齋), with regard to interpretation of Daxue("大學"), through Daxuezhangjubuyi("大學章句補遺") and XuDaxuehuowen("續大學或問"). It is true that HoeJae accommodates a fairly large portion of interpretations made by Zhuzi, however, he strived to pass over Zhuzi's Daxuezhangju by attempting a new interpretation on the Gewuzhizhi(格物致知). The greatest reason that HoeJae couldn't admit Zhuzi's view was derived from the differences in interpretation of Gewuzhizhi. The differences between Zhuzi and HoeJae concerned with Gewuzhizhi is that, while Zhuzi perceived the objects thereof from the perspective of Li(理) of things(事物), HoeJae considered the root and branch, the beginning and end of the physical world(萬物) and also all events(萬事) as the subjects of Gewuzhizhi. Meanwhile, having the chapter, dubbed, 'Weyoubenmo'(物有本末), and the chapter, 'ZhiZhi'(知止) also as expositions of Gewuzhizhi, HoeJae was able to avoid such critiques as that he complemented or added new topics to the sutra. In addition, he could have clarified the stepwise elucidations of Sangangling(三綱領) and Batiaomu(八條目) edited and compiled by Zhuzi(朱子). And the issues in the chapter of Tingsong(聽訟) lies on the extended line of theory of Gewuzhizhi. In the end, it suggests that the differences between Zhuzi and HoeJae are arisen from the discrepancies of interpretation on Gewuzhizhi. HoeJae proposed his ideology concerned with Zhizhizhuyi(至治主義) through his book, XuDaxuehuowen, and he stressed that Ren(仁) must be foundation in order to Pingtianxia(平天下). Furthermore, HoeJae emphasized that Ren which is the founding virtue in order for Pingtianxia must be begun with such very basic behavioral practices, known as, Xiao(孝), Ti(弟), and Ci(慈), and that such desirable states would be accomplished through relationships with others, not merely through self-endeavors or by self-ego.

• (The)Study of the Eastern Classic
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• no.71
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• pp.147-180
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• 2018

Seokjeong JEONG-JIK LEE is a scholar who tried to render a form of service for his country by writing works of literature during the crisis of the Period of Modern Enlightenment. He mainly expressed his perception of reality through an evaluation of historical figures. He left behind a text on the Analects of Confucius, which is known as the '10 questions and answers regarding the Analects of Confucius', in his posthumous work. It seems that he wrote it to be used as lecture material for his students. The purpose of this thesis is to analyze his recognition to the Analects of Confucius and its learning direction expressed in the writing '10 questions and answers regarding the Analects of Confucius'. With respect to the word ren(仁), which is the most fundamental concept of the Analects, he viewed his life in an introspective way from the standpoint of a 'Hoinyupe(好仁有蔽)', which means that if you like kindness and fairness but don't like learning it, then there will be negative effects, and through the 'Gwangwajiin(觀過知仁)', which means that you will know for sure kindness and fairness when you observe wrongdoing, not the general viewpoint of 'Humaneness or Love'. He tried to determine the meaning of ren, and virtue(德) through a common denominator from an overall point of view. It might have been a reflection of his thoughts that a sound comprehension of powerful countries was needed. In terms of relationship between Gunja(君子) and Myeong(命), Gunja needs to make constant efforts to understand Myeong as a talented person who can maintain order. The direction of learning was examined under three categories: Jongipjibang (從入之方), Gunjajiryu(君子之類), and Sumunihae(隨文而解). Jongipjibang is defined as a way to complement the weaknesses of leaners according to their characteristics and it promotes a focus on pushing ethics into practice rather than acquiring knowledge as it is today. Gunja was classified into 3 stages. However, it merely provides standards to help learners' understandings, so not all students may fall into these stages. Sumunihae gives explanations of commentaries on the book. Seokjeong remarked that the meaning was not different even if the same concept was annotated differently in the "Four Books". This is because the context was emphasized according to the principle of 'Sosisojeol Pilchakpilseom (所始所切, 必着必贍)'.