• The Journal of Korean Philosophical History
• /
• no.27
• /
• pp.293-326
• /
• 2009

Confucianism and Taoism is the most representative schools in the Chinese philosophy. Through getting down to earth, they not only solved the social problem, but also accomplished a complete ideological system of their own philosophy. While examining closely the history of Chinese philosophy, some philosophers paid attention to the relationship between Confucianism and Taoism, and they will unite the different ideological system. Xuanxue(玄學) in the Wei-jin dynasty, typically, carried their research on the relationship between naturalness(自然) and Confucian ethical code(名敎). Against these theory, the scholars of Dongjin(東晋) dynasty tended to maintain the forming philosophical ideology of the relationship between naturalness(自然) and Confucian ethical code(名敎). Furthermore, they directly discussed the relationship between Confucianism and Taoism. This thesis is about a philosophical study of Yuan-hong and Ge-hong who was the typical scholar of the relationship between Confucianism and Taoism in the Donjin dynasty. Yuan-hong emphasized the utility and value of the Confucian ethical code, and he tried to find a basis of Confucian ethical code. Thus, he succeeded to the theory of the relationship between naturalness and Confucian ethical code, he at last advanced a new theory about the relationship between Confucianism and Taoism, which is called 'Taoist foundation Confucian utility(道本儒用)'. Ge-hong, from the point of view of the Taoist, accomplished the perspective on the relationship between Confucianism and Taoism, which is called 'Taoist foundation Confucian branch(道本儒末)'. Yuan-hong and Ge-hong, from the view of the relationship between foundation and utility & branch, advanced the new theory about the relationship between Confucianism and Taoism. In addition, we can correctly estimate their contribution to the development of the Chinese philosophy.

• The Journal of Korean Philosophical History
• /
• no.52
• /
• pp.157-183
• /
• 2017

Korean Modernization is the period which Western Culture is settled as common sense, but modern introsepction of Confucianism acted as a sign to ask what is the basis of Korean modern subject. Park Eun-Sik transformed the basis of our thinking from Confucianism to the philosophy of Wang Yangming in the crash time of the Confucianism metaphysical structure. Park Eun-sik organized Definition of Real Me(眞我論) with the idealogical basis, that is, benevolence of the whole creation of the universe(萬物一體之仁) and the origin of the mind(良知) of Wang Yangming. He tried to realize the Basis of Confuciasism in the modern era with the origin of the mind(良知). And also he tried to figure out the origin of Confucianism by The public(民衆). He suggested the Public(民衆) as the unity to realize the Confucianism as equalitarianism. Park Eun-Sik declared the thought of great unity and peace of Korea(大同平和思想) with the idea of Real Me(眞我論) and benevolence of the whole creation of the universe(萬物一體之仁). Great unity and peace of Korea(大同平和思想) is based with the origin of the mind(良知) of Wang Yangming and is realized to be fulfilled as the thought of great unity and peace of Korea(大同平和思想).

• The Journal of Korean Philosophical History
• /
• no.57
• /
• pp.9-30
• /
• 2018

The paradigm of existence and recognition was changed in the context of modernity in Choi Han-gi's thought, in which the resource of all things and all affairs was not li but ki and li could be guessed from ki. And there are lis in the sphere of recognition as well as in that of existence in Choi Han-gi's thought, which might be different from traditional thought system such as Neo-Confutionism. li is called Yuhaenguili in his ontological theory and Chucheukuili as one epistemological part. At anyhow there are many lis, which may be approached as the meaning of mechanism, in his philosophy. Besides there are, not only ontologically but also epistemologically, energetic factors, named as Unhwaki, whch are generating, moving, changing and altering. In his Kihak as an ki categorical thought, above all one's experience is of importance. He believed moral act, for example the expose of saving mind that was called Cheukeunjisim by Mencius, could be derived from social experience or contact. And he thought that the recognition of moral act might be achieved by the action of mysterious energy names as sinki of the essence of mind. Like these aspects, all things and all ones have their active, movable, and changeable natures in the sphere of both existence and recognition in Choi Han-gi's thought. In this way he got out of the previous ideas and presented practical and modern way of life to us.

• The Journal of Korean Philosophical History
• /
• no.59
• /
• pp.395-423
• /
• 2018

Since the middle of the 19th century, East Asia, especially Korea, was oppressed externally by the imperialism of Japan and others while internally long-lasting political convention like in-law government was driving the country into troubles at home and abroad. Witnessing such a situation and building up scholarly capability through reading over nearly all spheres, a Confucian philosopher, Ch'oe Han-gi (崔漢綺, 1803-1877), philosophized about the clue to the solution of such a choking phenomenon. Ch'oe believed that there was movement, ki (matter, material force, energy) of revolving transformation inherent in all things, people, or objects. Grasping even the principle and order of existence inherent in things from the viewpoint of ki, he tried to change the traditional theory on the law of existence of things that there existed an ontological reason lacking in motility, which was more dominant than anything existing in the universe and which ruled over the world. From this, he elucidated that the Way, an identity that rules over all affairs and things, was not simply one but diverse. This means, on one hand, that he tentatively accepted the relativity of things. On the other hand, he also taught us "oneness in all things" in which all including human beings exist in close connection to each other transcending the relativity or "agreement" in which they exist in harmony as one and "unity" in which they are united into one.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.7-41
• /
• 2011

Theories of Li-Ki mutual dynamism and piety represent philosophical thoughts of Toege School. The theory of Li-Ki mutual dynamism reflects conflicts of Heavenly Law and Human Desire or Principled Mind and Selfish Mind on the private level, but conflicts of Virtuous Gentleman and Materialistic Person on the social level. The theory of piety is for establishments of Heavenly Law's Superintendence and Virtuous Gentleman's Leading Power in life. Toege's followers keep this theoretical stream Their perception of reality has two distinct features: one is that they focus on the fundamental distinguished from the incidental: the other is that they don't tolerate any compromise between righteousness and interest, They think they can make a beautiful world without any compromise between righteousness and material interest if trying hard on the fundamental. Their propensities are very different from those of Yulgok school who sought an appropriate compromise between principle and reality or between the Eastern and the Western party distinguishing an argument of the fundamental from an argument of the incidental.

• The Journal of Korean Philosophical History
• /
• no.23
• /
• pp.393-421
• /
• 2008

This thesis has an intention to reorganize the topic of Ontology that has not unnoticed, investigating the symbolic signs of Zhuxi. The symbols in Ontology visualize in an anthropomorphic form or a form of animals that we can usually find in the nature. The visible symbols have characteristics of the dynamic rather than the stillness. The symbols of human and a horse have developed as different interpretations depending on the relative importance. The movement of stream symbolize the Movement of Daoti that manifests thorough all things in the Dao and have a structure of 'Ti-Xiang-Yong'. The Substance of Metaphysics embodies an action thorough 'Metaphysics' or 'with Metaphysics'. Accordingly, 'a stream' symbolizes 'the Movement of Daoti' in that it manifests the form of Daoti makes body. A kite and a fish symbolize the form of a kite flies up into the sky and the shape of a fish plays in the pond. These not only represent an outlook on the world, but also symbolize the stage of the Movement of Daoti. 'Human', 'a stream', 'a kite' and 'a fish' include activeness, domination, dynamics, manifestation, visibility, naturalness.

• The Journal of Korean Philosophical History
• /
• no.25
• /
• pp.167-196
• /
• 2009

Youlgok's thoughts on mind are represented both in his one-road theory of mind, nature, emotion and will and in his one-way theory of Li riding on a dynamic Ki. The one-road theory has two meanings. First, it means that mind, nature, emotion and will are not separate things, but those three things other than mind belong to mind, which only different phases of mind. Second, it means that human desire and moral will, inborn nature and dispositional nature, four clues and seven emotions are not sets of mind opposing each other forever, but sets of mind which can be sublated in the end. The one-way theory of Li riding on a dynamic Ki explains the relation of mind and nature in terms of Li and Ki. In Youlgok's theory, Ki(mind) is the subject of operating dynamics and Li(nature) is the content of operated results. Nature appeared through operating mind is emotion. Li riding on a dynamic Ki means both that Li superintends Ki(operates Ki's standard), and that it realizes itself through Ki. In a word, mind is the subject realizing nature, and mind operates under the control of nature. In this way, Youlgok pays attention on both Li's norm and Ki's dynamic.

• The Journal of Korean Philosophical History
• /
• no.25
• /
• pp.137-166
• /
• 2009

Prior studies on Nam-myoung characteristics used to focus on practical confucianism of "Kyeong Eui (Respect and righteousness)" ideology. However, in the strict sense, what are the elements that can define Nam-myoung as a historical figure and as he has been in his time and after his death? Is it his philosophy established and derived from respect and righteousness? For this, I have a quite different view. All of literatures about Nam-myoung from his and his posterity time consistently most highly valued the idea of "Entering the government service and live in seclusion" advocated by Nam-myoung who consistently refused to be assigned any post from the government. This study aims to look into his idea by examining his personality and to find out the basis of his idea implied through the examination. He discussed the practices of "Entering the government service and live in seclusion" of other historical and present figures of his time through critical examination on them. For setting the reference for determining the reasonability for their practice of such idea, Nam-myoung pointed out "foresight" for understanding "Gimi (shade)" of which "Gi" is the diverging point of good and evil. He understood if one puts aside self-interest and observes the law of nature, one would be a good and lucky man but if one includes self-interest in the law of nature one would be a wicked man. His view on anyone entering government service when the time is against the person to obtain the post or when the person is unable to fill the post satisfactorily, was that they are 'people with self-interest' and therefore their practice of entering the government service and living in seclusion is wrong.

• The Journal of Korean Philosophical History
• /
• no.59
• /
• pp.39-63
• /
• 2018

Kiho Academic in the late Joseon Korea, the negative effect of the Horak debate is amplified and the division within the academic is accelerated. However, the scholars of the Kiho Academic field put forth efforts to unify the academics with the same sense of responsibility to end the schism. Nevertheless, the scholars of the Kiho Academic have shown various differences in the process of accepting Neo-Confucianism, which creates new schools. Therefore, Kiho Academic in the late Joseon Korea coexisted with various schools with different academy positions. Some of the representative groups are Hwaseo, Nosa, Ganjae, Yeonjae, and Uuidang Schools. In addition, through the scholarly differentiation and the school division of the Kiho Academic, the debate on the mind that characterizes Neo-Confucianism of the late Joseon Korea has developed. However, there was a common value that everyone pursued in the middle of the debate: the construction of a moral ideal society, the ultimate goal of Neo-Confucianism. In conclusion, though the purpose they pursued was not fulfilled, it can be seen from the debate on the mind that they fiercely demanded that these requests were urgent in the late Joseon Korea This paper, therefore, the situation of the Kiho academic in the late of Joseon Korea, the problem consciousness of the scholars of the Kiho academic, and the issue and development of debate on the mind.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.113-159
• /
• 2011

The self-segmentation of Seoin(西人) School and the appearance of Soron(少論) School in the 17th century Joseon society has an important meaning in the political history. Soron School(少論學派) had quite different line in their thought and public position from the Noron(老論) School represented by Song Shi-yeol. With such thought and position, Soron School added a vitality to the barren climate of Joseon intellectual society and soon became an important school of it. Especially, the senior leaders of early Soron School shared the culture of discussion and dialogue which was represented by the phrase, "the forest of debate and the hill of argument". Accordingly, Soron School could form an unique academic tradition which was different from other schools. For instance, Park Se-dang(朴世堂), Nam Gu-man(南九萬), Yoon Jeung(尹拯) and Park Se-chae(朴世采) had relatively flexible Conception of Heresy; which was in the same context with the academic position of Soron School that allowed diverse approaches to truth each as the path of justice. Furthermore, the leaders of Soron School continued dialogue and discussion on the wide range of current issues. They deeply sympathized with the Tangpyeong-ron(蕩平論), which was to appoint important government positions equally from multiple schools. They thought that the Tangpyeong-ron(蕩平論) was to avoid the harmful influence of conflicts between schools, the Bungdang(朋黨), and tried to tune and compromise the different opinions of different schools. In fact, the "Hwanggeuk Tangpyeong-ron" (皇極蕩平論) submitted by Park Se-chae was the summarization of the discussions shared by the Soron School leaders. Consequently, the seniors of Soron School practiced their philosophy that "the true academic practice is the communication" by keeping the dialogue with other schools while respecting the difference of each other, rather than staying comfortably in the closed academic fence of uniformity. Such communicative academic practice adopting discussion and dialogue had been succeeded to the second generation of Soron School and it remained as an unique academic tradition of Soron School.