• The Journal of Korean Philosophical History
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• no.54
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• pp.43-75
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• 2017

This paper is to examine how Joseon intellectuals understood $g{\check{u}}$(古) and $j{\bar{i}}n$(今) and how its history consequently changed. It is to take a macroscopic view focusing on differences of different schools. Understanding of '$g{\check{u}}$' and '$j{\bar{i}}n$' directly and indirectly affected academia, art and even politics throughout Joseon dynasty. As different scholars and schools distinctively understood $g{\check{u}}$ and $j{\bar{i}}n$, issues of tradition and creation; conservatism and progressivism and; ideal and reality were deeply discussed. Those discussions greatly and historically contributed to making changes in politics and society as well. A cultural tradition of emphasizing '$g{\check{u}}$' took a deep root in overall Joseon society. Meanwhile, understanding of '$j{\bar{i}}n$(今)' or '$x{\bar{i}}n$(新)' was required with changes of times. as When people thought the reality is confusing or corrupt, they adopted restoration(復古) which means to go back to basis as the slogan. Awareness in $g{\check{u}}$ and $j{\bar{i}}n$ served as a drive to change the society. However, they never lifted their voices for '$j{\bar{i}}n$' or '$x{\bar{i}}n$,' abandoning '$g{\check{u}}$'. Criticism on '$g{\check{u}}$' was merely for criticizing being bound by '$g{\check{u}}$,' not targeting '$g{\check{u}}$' itself. '$J{\bar{i}}n$' actually was a dependent variable of '$g{\check{u}}$.' It is a dichotomous view to consider '$g{\check{u}}$' as conservatism and '$j{\bar{i}}n$' as progressivism.

• 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.

• The Journal of Korean Philosophical History
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• no.31
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• pp.321-346
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• 2011

This is a preliminary study in order to deal intensively with the overall characteristics of Korean military science in the future days. First off, the history of military science of China based on the precedent studies was recapitulated, and a comparative study on the acceptance process of the books on military art and science, as well as on understanding patterns of literati on the subject through literature searches, ranging from the Three Kingdoms Period to the Goryeo Dynasty in Korean peninsula, was conducted. In case of Korea, the Chinese books on military strategy, including Sun Tzu's the Art of War, had already been passed down during the Three Kingdoms Period, and broadly read by scholarly people. They had utilized diverse methods based on their knowledge of Confucianism. In the reference materials, the authors of Korean military strategy books had greatly relied upon the Chinese books on military strategies, however, they had made the military principles run in their own way. At the end of Goryeo Dynasty, 'Military Science' had been well established as a subject in academia, and this curriculum had been taught not only at the National Confucian Academy, Seonggyun-gwan, in the capital but also at the country public school ("Hyanggyo") in the province together with Confucianism. Because of the limits of reference materials, however, it was difficult to confirm whether or not such strategic experiences were actually led to the publication of the books on military art and science, or how many books on military strategies and tactics had been published up until the end of Goryeo Dynasty. But, the facts that there were not many publications of the books on military strategies during the era of Three Kingdoms and of Goryeo Dynasty don't mean that Korean military science had entirely relied upon the Chinese military art and science. For instance, such strategies, tactics and leaderships as exhibited in the process of the Great Victory at Salsu River ("Salsu Daecheop") achieved by General Eulji Mun-deok, as well as the Great Victory at Gwiju ("Gwiju Daecheop") achieved by General Kang Gam-chan could never happen by chance.

• The Journal of Korean Philosophical History
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• no.56
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• pp.239-264
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• 2018

Chosun regime, when it replaced the predecessor of Koryo, had to create political ideological system for new integration of the people. The new system, based on Confucianism, replaced religious values of Buddhism with educational ones. In this educational-ideological system, educational objects were mostly limited in character education's. Its goal was 'restoration of good nature'. For the principal agent of educational process, teacher had the initiative. These traits of educational system can be understood as an 'nature-unfolding perspective' or 'formal discipline perspective'. Moreover, the idea of 'teacher shall be served like prince' seems to be ground of political authoritarianism. In this respects, political traits of traditional education system can be restraining elements for developing independent individuality and free citizenship among Korean people. However, traditional teacher was not only authoritarian trainer. As 'a follower of truth and good', he was equal to his disciples. Teacher learned by teaching them. Students could be colleagues of their teacher. And the main traits of traditional education, focusing character development and community consciousness, are still important, in particular, to modern Korean educational and societal environment wanting in humane and participating citizenship.

• The Journal of Korean Philosophical History
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• no.59
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• pp.191-214
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• 2018

Mozi was a practitioner who suggested the most persuasive theory about the cruelty of war among Chinese thinkers, and was a theorist who applied his theories into reality. In order to do systematic and comprehensive analysis of Mozi's book,'Non-aggression'in which he suggested anti-war and peace theory, we tried to review his theory both theoretical and practical aspects. We examined the theoretical aspects in three different parts. First, the moral basis of Mozi's anti-war peace theory is "Mutual love" in which they love each other and share their mutual benefits. Second, according to Mozi it is clear that those who caused the war as well as those who steal other people's goods should be punish based on the retribution point of view. Third, Mozi demonstrates that war is not profitable from the economic aspects as well. These three aspects are at the core of anti-war peace theory of Mozi. Next, we looked at the case of Mozi's effort to protect the weak countries in reality. His theory of 'Anti-war and Peace' is presented to protect the weaker countries. Finally, we have looked at some of the Mozi's defensive tactics, which is called the best of all in ancient. Through these considerations, it can be guessed how much he tried to narrow the gap between theory and practice. The Mozi's theory of Anti-war and Peace, which has been struggle to establish a peace in reality, still has realistic significance today.

• The Journal of Korean Philosophical History
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• no.53
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• pp.255-281
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• 2017

This study examines the ways in which Confucianism developed in connection with other thoughts. Mythology especially had an great impact on the formation of Confucian thoughts. This study focuses on the concept of sage and examines how Confucianism and mythological thoughts influenced on formation and reformation of the concepts. In ancient religion, sages as a hierophantic figure, mediates human beings and gods, delivering the gods' messages to the human and the human's wishes to the gods. The fused role of shaman and ruler began to separate. A new type of leader without political power, but with a religious role with a moral authority is the Confucian concept of sage. A sage in Confucianism is an ideal person like Confucius, Mencius, and Xunzi, an ordinary person can attain with effort. Anyone can become a sage in Confucianism. The early Confucian sage was more like a hyper-human with unaccessible authority in mythology. Later, a sage in Confucianism began to be described as a model figure that any human being can become. The aspect of shamans and diviners (wushi 巫師) did not disappear, but merged into a kingly power and transformed into a sage-king with moral authority. The new images are reflected in Confucian ideology of statehood or its religiosity. This study has explored the ways in which Confucianism and mythological thoughts interacted and influenced to each other through a concept of sage as an ideal personhood.

• The Journal of Korean Philosophical History
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• no.59
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• pp.65-88
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• 2018

Lee Hang Ro's Mind-theory(心說) is an important theory comparable to it of Gi Jeong Jin, Lee Jin Sang and Jeon Woo. In this paper, I examined the influence of the Western-school(西學) in the process of formation of Lee's theory. Since the Western-school had flowed in the beginning of the 17th century, in the 18th century it was subject to Confucian intellectuals along with social stability. However, listed in the 19th century, along with the turmoil of the East Asian international order, the Western-school was also rejected. The Western-school was a tool to analyze the cause of Western invasion(西勢東漸) in him. Lee saw The Western-school from the standpoint of Christianity mainly. Especially Christianity was recognized as a religion that emphasizes God rather than humans. In contrast, Confucianism was understood as a thought system that emphasizes human moral subjectivity rather than God. In this process mind was expanded to the subjectivity of human. However, Lee only emphasized the traditional Confucianism order and ignored the rationality of the Western-school. He could not accommodate western civilization actively and properly respond to the world order in that time. On the other hand, we are now in the era of a new civilization called the Fourth Industrial Revolution. To this the remarks of Lee's Mind-theory will be an important suggestion point for organizing the new civilization actively.

• The Journal of Korean Philosophical History
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• no.54
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• pp.185-220
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• 2017

This study analyzes the behavior of China in the international context of East Asia based on the in-depth understanding of Confucian Sino-centrism. The rise of China is a dream to be realized for Chinese while actually it is regarded as new threats for the neighboring countries. It is therefore no surprise that the neighboring countries that once subordinated themselves to China voluntarily feel threatened by the resurrection of China. The reason is that China is pursuing hegemony based on China's stronger power rather than seeking culture and morality as they did in the past. The new hegemonic pattern seems not to contribute to the China's profit, only to increase the tension among North East Asia. That's because the neighboring countries are active in expanding military expenses with strengthening ties with the US. In this context, is it possible that China can rise gently without threatening the neighbors? There must be a way. It is that China will be born as a superpower with Confucian morality as the way the Confucian Sino-centrism is intended. When the neighboring countries are impressed by the way the China treats them with moral virtues, the leadership of China will be strengthened of itself. It is the most desirable way of realizing the dream of China.

• The Journal of Korean Philosophical History
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• no.37
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• pp.159-195
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• 2013

A dispute between Zhu Xi(朱熹) and Lu Jiuyuan(陸九淵) is important on Neo-confucianism's development. The dispute causing from difference between Zhu Xi and Lu Jiuyuan's Philosophy had effected Zhu Xi and Lu Jiuyuan's each school's philosophical dispute. From Song dynasty to Ming Dynasty's most philosophers continuous disputed about Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy, but did not appreciate it because of school's prejudice. On Qing dynasty, there appeared philosophers being free or less from school's prejudice. they looked at Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy objectively. One of them was Li Fu(李?) philosopher of Lu Jiuyuan & Wang Yangming's school. He wrote Zhuziwannianquanlun("朱子晩年全論") objective investigation of Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy and reaction of Zhu Xi's school criticizing Wang Yangming's Zhuxiwannianzhunglun. Li Fu was Philosopher Lu Jiuyuan & Wang Yangming's school, but objectively compared between Zhu Xi and Lu Jiuyuan's philosophy, analysed same of Zhu Xi and Lu Jiuyuan's philosophy and attempted philosophical agreement. Li Fu's this approaching is new interpretation and isn't uncritical admission from prejudice of Lu Jiuyuan & Wang Yangming's school.

• The Journal of Korean Philosophical History
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• no.25
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• pp.41-70
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• 2009

'Self-awareness' has its core on exactly understanding of your own desire, emotion, value, etc. and then keeping your sense of confidence etc. 'Self-management' has its core on controlling your emotion to overcome stress; suppressing your urge; setting your personal or academic goals and then managing your effort for such goals. This study is to answer the question, "How can we efficiently improve our righteous and good character in the elementary school students?", which is one of the core goals of elementary education. Considering the cultural base of Korea that has the tradition of Confucianism based moral education, Confucian idea that has been verified and accumulated for a long time also shows clearly its own useful value in contemporary moral education. The effort to reorganize such Confucian idea into a character education program and reflect it positively in education, therefore, will be meaningful. Wigijihak (爲己之學: study for yourself) that goes for completeness of moral self, Jungyongjido (中庸之道: positioned in a good balance) that goes for an even life without 'too much and too little' and Hoyeonjigi (浩然之氣: big heart) that encourages moral activeness will contribute largely to realization of 'education for whole person'.