• Journal of Korean Philosophical Society
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• v.116
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• pp.313-350
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• 2010

This article studies criticism leveled at Yulgok scholarship by the Toegye School in the northern Gyungbuk region. The Toegye School (Yulgok School) was formed both by theoretical contention and constructive criticism with its counterparts. Accordingly, the main intellectual traits of the Toegye School may not be fully appreciated by inquiring into its theoretical structure and context only; rather, this study proposes that a sound understanding of the Toegye School must be accompanied simultaneously with an analysis on aspects of the altercation with the Yulgok School of the time. In this regard, this article primarily aims to shed light on the Toegye School's theoretical context through surveying the criticism leveled by the Toegye School in the northern Gyungbuk region, which hold steadfast adherents to the discipline among other regions, against the Yulgok scholarship. Embracing the Confucian ethic, the philosophical principles of the Toegye School based on autonomy of 'Li'(理), i.e. ethical objectivism, basically aimed at reaching the state of self-manifestation. Namely, the main objective of the Toegye School was to anchor the way how the school understood existential form and cause of the universe to an ethical foundation in a crystal clear way and, accordingly, this belief in which the Toegye School gave a priority to 'Li' rather than 'Gi'(氣) must have given an advantageous position in terms of theoretical clarity over its counterparts. Furthermore, the crux of the Confucian ethical world view in the Toegye School's modes of inquiry could berevealed by the Toegye's 'Libal(理發)-theory'. From this point of view, the fundamental criticism that could be waged by the Toegye School was against Yulgok scholarship's gross misconception of perceiving 'Gi' as 'Li.' Scholars and commentators in the Toegye School severely disapproved of the possibility of ethical objectivism of Yulgok scholarship.

• Journal of Korean Philosophical Society
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• v.142
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• pp.241-263
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• 2017

The purpose of this paper is to investigate Toegye's simhak in relation to spiritualism. In general, we call Chu Hsi's learning "lihak" (the learning of principle) while Wang Yangming's learning is described as "simhak" (the learning of mind). However, we sometimes call Toegye's learning "simhak" in spite of his respect for Chu Hsi's philosophy of li. Toegye's simhak is different from Wang Yangming's. Nonetheless, Toegye too, highlighted the existential meaning of truth. Toegye regarded simgyung (the book of mind) as one of the most important classics for self-cultivation. As is well known, Toegye's main concern was concentration on mind and heart cultivation. Toegye understood li as a spiritual being, which can actualize itself. The goal of simhak is to become a sage. For a sage, there is no contradiction between moral norm and human desire. To become a sage, Toegye developed the theory and practice of mind cultivation. Toegye's simhak has some common characteristics with Louis Lavelle's philosophy of spiritualism. Both Toegye and Louis Lavelle lay great emphasis on self reflection and spiritual life. In particular, Toegye developed the concrete method of mind cultivation. In the 21st century, human beings are confronted with spiritual crisis in many aspects. Toegye's simhak can be advanced as useful wisdom to keep one's mind in a peaceful and harmonious state.

• Journal of Korean Philosophical Society
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• v.137
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• pp.225-247
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• 2016

This research examines the philosophy of Toegye and Spinoza in the postneo-Confucian and post-modern perspective in emphasizing the activity of Ri(理) and reason beyond the similarities of system in their thought. There is no disagreement in viewing Toegye and Spinoza as balanced opposites in their attempts to harmonize man and nature. In this discussion, I will infer the similarities of Toegye and Spinoza in terms of an 'activity-passivity' thesis.

• 한국체육학회지인문사회과학편
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• v.55 no.3
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• pp.15-25
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• 2016

This study attempted an eco-ethical approach to the sporting body, focusing on Toegye's Gyeong. A causes for the conflict between man and nature is a wrong view of nature derived from human desire. Toegye thought that the problem of desire could be overcome through Gyeong. Eco-ethical approaches of Toegye's gyeong thought are possible for the following reasons: First, because Toegye's gyeong is completed in nature. Second, because Toegye's gyeong emphasize human responsibility (consideration) for nature. Third, because gyeong is related to the ability to practice morality. Meanwhile, Toegye understood 'preserving the body well' as self-preservation and at the same time, as the meaning of a natural principle of following the laws of nature. From this perspective, the sporting body has meanings of physical fitness and mental health and at the same time, an aspect of ecological values of understanding man and nature as a single network and following the order of nature. Acquisition of Gyeong through the sporting body suggests the practice of 'gyeongsin (respect for the body)' and 'hwalgyeong (preservation of the ecological environment).' When human beings do physical exercise with nature, they proceed to the stage of building up the virtue of yosan yosu (finding happiness in mountains and water) through nature preserving the ecological environment (hwalgyeong) beyond staying at the stage of gyeongsin.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.79-116
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• 2020

This paper examines the nature of the transcendent, absolute, and personal host of ancient philosophical notions of the Higher Power (天觀 cheongwan, literally 'view of heaven'), which flows through Toegye's Principle of Reality (Li), Dasan's Supreme God (Sangje), Suwun's Lord of Heaven (Cheonju), and Jeungsan's Supreme God (Sangje). This confirms the sentiment that despite the conceptual differences relating to appearance, as represented by the Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God, the contents of these notions do not substantially differ from one another. Moreover, the nature of the ancient philosophical notions of the Higher Power lead to Toegye's Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God. Toegye emphasized the nature of the Principle of Reality as transcendental and absolute, and also as a personal host. This led to Dasan's Supreme God, and furthermore, it also inspired the Suwunian Lord of Heaven and the Jeungsanian Supreme God. In other words, although Dasan criticizes the Principle of Reality and presupposes a Supreme God, a personal host, this is not especially different from the character or role of Toegye's Principle of Reality. It likewise does not especially differ from the Suwunian Lord of Heaven or the Jeungsanian Supreme God. On the contrary, without the foundation of the religious tradition behind Toegye's Principle of Reality, it would have been difficult to establish a theoretical system leading to the upper system of the Dasanian Supreme God, the Suwunian Lord of Heaven, or the Jeungsanian Supreme God. Of course, the construction of heaven and earth, which in Daesoon Thought is actually performed by the Jeungsanian Supreme God, is, in fact, fundamentally different from Toegye, Dasan, and Suwun's previous notions of the Higher Power. In this sense, it is necessary to present more clearly the religious character of Toegye's Principle of Reality.

• The Journal of Korean Philosophical History
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• no.29
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• pp.33-54
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• 2010

Woodam(愚潭) Jeong Si-han(丁時翰, 1625-1707) played an important role in the formation and development of the Toegye School. This writing explores the way Woodam understood the thought of Toegye(退溪, 1501-1570) as presented in The Book of Four-Seve Demonstration(四七辨證) The 17th century that Woodam lived in was the period in which monism and dualism coexisted. Woodam's understanding of Toegye's thought can be summarized as follows: 1) Woodam followed Toegye's li(理)-qi(氣) defense and his view on the origin of nature and emotion, acknowledging Toegye as the orthodox transmitter of Zhu Xi's teachings, 2) Woodam considered that the difference between the past and the contemporary teachings was simply caused by the difficulty of comprehending the character "li (principle) ". Thus he criticized Yulgok(栗谷, 1536-1584)'s claim that "that which rises is qi (material force), and that which gives rise to qi is li," and followed instead Toegye's views of the entivity, dynamism, and ultimacy of li and its substantial function. Yet, Woodam further developed Toegye's thought and asserted that "in the midst of the marvelous unity of li and qi, li is always dominant and qi is always ancillary." 3) Woodam criticized Yulgok's thought and advocated Toegye's doctrine of the mutual motion of li and qi(理氣互發說), thereby following Toegye's insistence that difference can be observed in sameness and sameness can be observed in difference, that integrative thinking is needed to constructively embrace both analytic and synthetic judgments. In conclusion, Woodam understood profoundly and correctly Toegye's views on the relationship between li and qi and between nature and emotion, and explained them more concretely. In so doing, he endeavored to live the life by the teachings of Toegye.

• Journal of the Korean Institute of Landscape Architecture
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• v.21 no.1
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• pp.98-106
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• 1993

As a faithful study about the intended plan of builder, this article studied the Dosanseodang(陶山書堂) which is located in the Dosanseodang(陶山書堂). The Dosanseowon is one of the representative Yi-Dynasty' Seowons. Through the review of $\ulcorner$The Writings of Toegye$\lrcorner$. It is found several intended plan of the Dosanseodang(陶山書 堂) as follows. 1. When Toegye located the site of the Dosanseodang in the Dosan, using four criteria such as 1) geographical characteristics(地 理), 2) hills and waters(山水) 3) form and orientation of valley, 4) so-cial characteristics. 2. In the Dosan area, the location of Seodang was determined by the physical characteristics of the valley(orientation and entrance), not by the concept of Fung-sui(風水). 3. The whole spatial structure of Seodang area formed triangle, and the Dosanseodang was located at the angular point of the triangle. 4. The landscape elements of the Dosanseodang falled into the three landscape hierarchy such as a front view, a middle view, and a distance view. Besides the three views, there was a borrowed view which Toegye defined in terms of ownership.

• The Journal of Korean Philosophical History
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• no.27
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• pp.447-468
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• 2009

Jeong Si-Han(1625-1707), one of the main representatives of Toegye School in The mid-Korea Dynasty, seeking to live in seclusion of his life engaged in research work, respected by scholars for generations. He, Together with Yi Hyeon Il(1627-1704), carried out a systematic study of Toekye's Interpretation of the "Four Buddings" and "Seven Feelings". In this paper, from a comparative point of view, The author studied Jung Sihan's Li-Qi Theory, Four-Seven Theory, Human Mind and Mind of the Dao. Although his theory of interpretation about Li-Qi Theory, Four-Seven Theory, is the tendency of compromise Toegye and Yulgok's thought, but from the master and servant and upper and lower relationship between Li-Qi and Four-Seven Theory, Jung Sihan preferred the thought of Toegye. The characteristics of Human Mind and Mind of the Dao is Emphasis on Zhu Xi's theory about human mind of "is-to-be"

• (The)Study of the Eastern Classic
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• no.33
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• pp.305-334
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• 2008

This paper is intended to present the philosophical thoughts of Yu Won-Ji who was one of famous scholars in The School of Toegye. He criticized Yi I(Yulgok) and Jang Hyeon-Gwang(Yeohyeon) because they regarded Li and Ch'i as one. Yi was considered an actual founder of their theoretical and political rival party called the School of Yulgok. Jang also refused to accept Toegye's theory and had developed his own theory, which emphasized the unity of Li(principle) and Ch'i(material force). Therefore Yu might well exclude Yi I(Yulgok) and Jang Hyeon-Gwang and criticize their theories severely. First, he was convinced that Toegye's doctrine(Li-Gi-Ho-Bal-Seol) was a orthodox theory accurately succeeding to Jhu Xi's learning. Secondly, he criticised Yi I(Yulgok) for looking upon Li and Ch'i as one thing. Thirdly, he regarded Jang's doctrine as same with Yulgok's. Fourthly, he thought it is necessary to criticize Jang's theory in order to preserve Toegye's learning and establish the theoretical identity of the Toegye School.

• The Journal of Korean Philosophical History
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• no.52
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• pp.107-130
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• 2017

The purpose of this study is to catch the characteristics of the Hanju Yi Jinsang (寒洲 李震相, 1818~1886)'s thought of the 'Li(理)' through Hanju's view on the Ido-seol(理到說), the Toegye Yi Hwang(退溪 李滉, 1501~1570)'s latter Mulgyuk(物格) theory, and to establish the foundation for identifying the aspects of development about Toegye School's concept of Li from Toegye's Ido-seol. The Ido-seol was criticized for regarding Li - the immovable principle - as 'living thing'. Toegye School's scholars tried to solve this problem by translating the 'word' correctly. Hanju also translated the word 'Do(到)', the verb of 'Ido', as meaning of 'perfectly understood' based on his translation of the word 'Gyuk(格)' as 'Ku(究)'. On the other hand, he also regarded the principle-application structure of Li and the its characteristic the 'Li as Hwalmul(活物)' as the main point of Toegye's Neo-confucianism thought his methodology 'Three viewpoints[三看法]'. Before Hanju, scholars dose not have more opinion from the translation of the word, and it is too difficult to identifying their scholarly identity through their viewpoints on Ido-seol. On the other hand, Hanju thought that the lack of the idea for comprehensive approach between Xin(心) and Li(理) will cause the misunderstanding the relationship between Xin and Li. In this reason, he evaluated Toegye's Ido-seol based on the concept of 'One principle and its manifoldness[理一分殊]'. Consequently, he concatenated the characteristic of Xin which includes all things with concept of Mulgyuk, and emphasized that Xin which penetrates the principle of all things has the characteristic of 'One principle(理一)'.