• Proceedings of the KGS Conference
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• 2004.11a
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• pp.55-55
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• 2004

• The Journal of Korean Philosophical History
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• no.59
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• pp.287-312
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• 2018

Confucianism which pursues the right relationship between person and person, depicts the ideal that moral individuals contribute to community development. In the 16th century, Toegye Yi Hwang, the authority of Korean Confucianism, reflected his educational intentions and interests and made the whole of the body of Confucianism and the whole process of the study into a series of 10 paintings 'Ten Diagrams of Sage Learning'. The purpose of the education which is claimed in the 'Ten Diagrams of Sage Learning' is to become a saint, and it ultimately coincides with the purpose of moral education which is to be introspective and practical moral man. The whole theme of 'Ten Diagrams of Sage Learning' is related to revealing the principles of humanity and morality in order to restore human nature on the basis of piety. Piety(敬) is also a purpose and a method of self-discipline, and is the main content. The method of education for traditional confucianism is aiming for the organic integration of purpose, content and method of education and reveals the consistency of the combination of knowledge and behavior in content and method. Exploring the universal value of traditional culture and re-raising moral culture that is important in traditional education is to discuss that what is valid for the present and the future is derived from the past tradition. That may be useful in solving today's educational problems. Especially, it is very meaningful to adopt a reflective approach to cultivate talented people who can 'realize oneself' and 'care for the community' which is the ultimate goal of education through analyzing the essence of moral education pursued by traditional education.

• The Journal of Korean Philosophical History
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• no.35
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• pp.189-222
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• 2012

This study aims to explore Yulgok Yi I(栗谷 李珥)'s political intention through his presenting Seonghakjibyo(The Essentials of the Studies of the Sages, 聖學輯要) to the King Seonjo(宣祖), paying attention to his political situation in early reign of the King. Until presenting the book to the King in December 1576(the 8th year of King Seonjo's reign), Yulgok had been neglected from the political development of the King. So his presenting Seonghakjibyo, which basically professed the perfection of the studies of the Sages(聖學), to the King included another aim to convert the King's negative view on him by synthesizing his political views and appealing to the King. Yulgok's political views are intensively summarized in the book's beginning "Jincha(進箚)" and the final chapter "Seonghyeondotong(聖賢道統)". Through "Jincha", he recalled the past of his political situation during early reign of the King and expressed his own will to participate in the government again by presenting this book that was the summary of his political views. Then through "Seonghyeondotong", he suggested his own specific political opinions to the King as the successor of Taotong(道統) in Chosun by expressing such an ethos that he succeeded directly to Chutzu(朱子). This study firstly tries to identify Toegye Yi Hwang(退溪 李滉)'s presenting Seonghaksibdo(The Ten Diagrams on Sage Learning, 聖學十圖) to the King and Yulgok's successive will on it. Then we will review the times till presenting Seonghakjibyo to the King, 8 years of early reign of King Seonjo when he had been neglected from the political development of the King. Finally we will specifically analyze how his political views are expressed in each beginning and final chapter of the book.

• (The)Study of the Eastern Classic
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• no.55
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• pp.35-58
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• 2014

This thesis is about Chungyongkugyongyonui(中庸九經衍義) by HoiJae Lee Eon Jeok (1491~1553). As many know, he was one of the philosophers representing the 16th century who played a great role in making the Zhūzǐ's Neo-Confucianism settle down in Joseon society through the dispute on TaeGeuk (太極) against Cho Han Bo (?~?). He was also the scholar who firmly established the theoretical system of the Idea for Proper Governance (至治主義). The Supplementary Explanation to the Chapters and Phrases of the Great Studies (大學章句補遺) and the Transcript of Nine Annotations on the Middle Way (中庸九經衍義) were written to argue his thoughts of the Idea for Proper Governance shown in the Great Studies (大學) and the Middle Way (中庸). He said that the Great Studies was more specific in the clauses for the justice of training oneself while the Middle Way more detail in the clauses for the justice of governor. That is, he thought that those books were in the relation of the in-and-outside, so that he argued that kings should take both justices of such for governance. Especially the Transcript of Nine Annotations on the Middle Way was written by following the way of the Annotation Transcript of the Great Studies (大學衍義) by Jin Deok Su (眞德秀), a scholar of Song Dynasty and the Supplementary Explanation to the Annotation Transcript of the Great Studies (大學衍義補) in order to make the King MyeongJong of that period realize the Proper Governance of the Two Great Emperors and Three Great Kings of Ancient China, which greatly influenced the Ten Figures of the Studies for the Great Man (聖學十圖) by ToiGye Lee Hwang and the Abstract of the Studies for the Great Man (聖學輯要) by YulGok Lee Yi.

• The Journal of Korean Philosophical History
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• no.37
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• pp.7-45
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• 2013

This study is about the origin of Toigye's SaDanChilJeongRiGiHoBalRon (四端七情理氣互發論: theory of humanity and the relation between humanity and heaven's principle). In this study, I looked into the influences of Toigye's elders on such theory of Toigye. In this process, I introduced SimHakJangGuJipJuDaeJeon (心學章句集註大全) I obtained recently as a main material. This book was written by an uncelebrated scholar born in 60 years before Toigye. It showed "SaDanRiBalYiGiSuJi ChilJeongGiBalRiSeungJi (四端理發而氣隨之 七情氣發而理乘之)", which was as same as Toigye's study logic. Regarding the fact that such two logics were same, I traced the transferring path of such logic weighing the possibility of transferring such book or HoBalRon shown in such book while not completely neglecting an accidental coincidence. I also induced that the pro-Toigye-era also had the academic circumstance under which RiGiHoBalRon could be born even supposing an accidental coincidence. In addition, I also emphasized that such book was positioned to pioneer Toigye's neo-Confucianism in various aspects.