• 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.

• CHINESE LITERATURE
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• v.94
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• pp.19-30
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• 2018

It is generally believed, in his book San Yan, Feng Menglong shows a great contradictoriness when it related to female marriage problems, which is female are encouraged to pursue their emotional partners while being strongly demanded to keep the chastity. Existing researches seem relatively simple and superficially. Based on the influence Xin Xue has exerted on Feng, this article offers a thorough analysis of how Feng's inheritance plays a decisive role on creating the contradictoriness in Female marriage stories. Chapter 2 lists several concrete contradictory representations in female marriage stories. Chapter 3 starts with two aspects: theoretical inheritance and practical inheritance, assisting with specific stories, shows that Xin Xue has played a profound and key role in the formation of such contradictions. Finally, it arrived at a conclusion that Feng's stories are actually a fully reflection of the philosophy Xin Xue, and the contradictoriness appears in the stories is indeed the self-contradiction of Xin Xue.

• Journal of Korean Philosophical Society
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• v.130
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• pp.247-276
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• 2014

The purpose of this paper is to explore how Zhang Zai(張載)''s Gi-Hak(氣學) and Wang Shou-Ren(王守仁)''s Sim-Hak(心學) are interrelated, which differs from prior positions viewing the two as separate, unrelated philosophies or ones standing in contrast to each other. By direct comparing the notions Tae-Heo(太虛) and Yang-Ji(良知), I tried to explain that ontological structures of Gi-Hak and Sim-Hak are interrelated ; and by comparing Dae-Sim(大心) and Chi-Yang-Ji(致良知), I made an argument that Gong-Bu-Ron(工夫論) of Gi-Hak and Sim-Hak corresponds to each other. Zhang Zai''s the doctrine of Tae-Heo can be seen as a respond to Jeok-Myeol-Ron(寂滅論) in Buddhism ; therefore, understanding Sim-Hak in terms of Gi-Hak, that is, interpreting the fundamental meaning of Yang-Ji as Tae-Heo, can free Yang-Myeong-Sim-Hak(陽明心學) from the unceasing criticism by Ju-Ja-Hak(朱子學) that it is a 'Buddhistic heresy'. This study could be highly significant in that it enables us to read the tradition of Zhang Zai not only from the viewpoint of u-Ja-Hak, but even from ang-Myeong-Sim-Hak tradition. I interpreted Yangming School of Mind as a developmental succession of Neo-Confucianism, and understood Zhang Zai''s Gi-Hak as a theoretical pioneer of Wang Shou-Ren''s Sim-Hak.

• The Journal of Korean Philosophical History
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• no.28
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• pp.331-362
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• 2010

Simjae defined the relationship between Learning of Classics and Learning of the Mind-and-Heart as mutually interdependent. Clarifying "righteousness and principle" lies within the purview of "knowledge" and cultivating the mind-and-heart based on such knowledge lies within the realm of "action." Learning of Classics and Learning of Controlling the Mind-and-Heart thus can be understood as relationship between knowledge and action. If Simjae's theory of knowledge and action is applied to the relationship between Learning of Classics and Learning of the Mind-and-Heart, we can derive the following conclusion. His assertion that "knowledge precedes action" indicates that classical studies to explore the principle of goodness must precede mind-and-heart studies to cultivate the mind. In fact, only when we know what is the right principle can we cultivate our mind based on that principle. However, Simjae attached importance to action in terms of its significance. This means that the Learning of the Mind-and-Heart is "eventually more important" than the Learning of Classics which explores the principle of goodness. Thus, when linked to his theory on knowledge and action, Simjae 's philosophy founded on the twin pillars of classical studies and mind-and-heart studies can be summarized: "One must first delve into the principle of goodness through Confucian classical studies and then rectify one's mind based on knowledge thus gained."

• 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.

• The Journal of Korean Philosophical History
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• no.41
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• pp.9-38
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• 2014

Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

• Journal of Oriental Neuropsychiatry
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• v.8 no.1
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• pp.36-47
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• 1997

• Journal of Oriental Neuropsychiatry
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• v.8 no.1
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• pp.2-35
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• 1997

• Journal of Sasang Constitutional Medicine
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• v.5 no.1
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• pp.105-112
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• 1993

• Journal of the Daesoon Academy of Sciences
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• v.13
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• pp.135-179
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• 2001