• The Journal of Korean Philosophical History
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• no.32
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• pp.371-394
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• 2011

Buddhism have affected Korea traditional education very much. Sam Guk Yu Sa is a book which includes the public disposition grounded on world view of Buddhism. In the wide scope, the public disposition relates to their cultivating education. This paper reviewed cultivating education grounded on John Dewey "experience-learning" model about the Buddhistic public disposition appearing in Sam Guk Yu Sa. "Meaning-experience" as "adult-becoming" appearing in Sam Guk Yu Sa shows a strong characteristic of cultivating education when we see on a creative horizon in the Buddhistic world. Dewey-Deleuze's cultivating education which modernizes the theory of John Dewey meets at the place of the public disposition and three fables of Sam Guk Yu Sa grounded on the Buddhistic world. This could open possibility to interpret the cultivating theory of Korea traditional thought and western educational theory with interdigitation. Fables of Sam Guk Yu Sa dealt with growth and maturity of the public from Buddhist monk to folk wishes to achieve Bulgukto(佛國土; the land with Buddha) through the process of cultivating education which leads to "impulse-observation-knowledge-determination." In these series of process for "adult-becoming," life itself possesses characteristic of cultivating theory. In this respect, fables of Sam Guk Yu Sa shows Korea traditional cultivating theory and can be a role of a discourse book for cultivating educational theory which could relate to western educational theory.

• Journal of the Daesoon Academy of Sciences
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• v.12
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• pp.293-339
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• 2001

• The Journal of Korean Philosophical History
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• no.58
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• pp.337-356
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• 2018

Zhangshi established his own ideal system in the process of self-cultivation in the Southern Song dynasty period, where academic exchanges were active. A common feature in the process of self-cultivation is the transformation of ideas. In the case of Zhangshi, his academic exchanges with contemporary mainstream scholars had a major impact on them, and Zhangshi was also able to systematize his own ideas. However, while there have been a lot of researches on the mainstream schools of the Southern Song period, there has been little research on the ideological trends and trends of the time when mainstream schools could have occurred. This paper attempts to understand the ideological trends of the Southern Song era by examining the formation process of the his theory of self-cultivation, and to examine the process of exchanging of mainstream schools through the field of self-cultivation. This work will be a meaningful process for understanding the philosophy of the Song era and for examining the tendency objectively. This paper examines the formation process of self-cultivation in the first half and the second half. In the first half, this paper refers to the ideological impact of schools that had influenced Zhangshi's thought, in the second half, this paper deals with the process of change of his theory of self-cultivation and then examines how his ideas had changed. This work will help to understand Zhangshi's own ideas and to understand how Zhu Xi's theory of Zhu xi, who had an ideological exchange with him, could be established.

• The Journal of Korean Philosophical History
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• no.27
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• pp.119-143
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• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2022.10a
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• pp.13-14
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• 2022

• The Journal of Korean Philosophical History
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• no.53
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• pp.191-214
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• 2017

Zhangshi(張?) is a distinguished Chinese scholar, who is known as the South-east Three sages with Zhuxi(朱熹) Luzujian(呂祖謙). He is well known for his influence through exchanges of ideas with Zhu xi, but the research on his ideas is rather poor. This paper aims to understand the ideology in general by looking deeper into the study of Zhangshi's self-cultivation. Contents of his self-cultivation especially emphasized the subject of the mind in the way establishing the unity of heaven and human within the theory mind based on metaphysical foundation. It would be very meaningful to study his theory of self cultivation in his ideological tendencies. this essay Based on the unity of heaven and human, especially uniting the ways of heaven and morality, this essay is approaches to the way of self-cultivation. This paper first examines the meaning of heaven and human for Zhangsi, and presents a self-cultivation method as a unified method in two categories of relationships This not only emphasizes the subject of the mind in the process of realizing the unity of heaven and human, but also to highlight the possibility of human becoming one with the heaven. This research will be an important research work in understanding Zhangshi's own philosophical system.

• The Journal of Korean Philosophical History
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• no.28
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• pp.363-386
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• 2010

The purpose of this study is to examine the relationship between theory of Confucian moral cultivation and meditation. Recently our community is more interested in 'a disease of mind'. A view of world, life, values which derived from the distorted perception of 'a disease of mind' can not be treated by psychiatric methods. In this sense, 'a disease of mind' is different from psychiatric illness. In this reason, alternative therapies applying philosophy, literature, arts, and humanities are attracting attention. Meditation is also one of them. In general, Meditation has been developed in Buddhism, but its method is closely related with Confucianism. Buddhist meditation has a pessimistic view of the reality in human life, but that of Confucian philosophy has laid stress on the reality and ego in human life. At this point, the Confucian meditation could provide a clue of solution for us in treatment of a disease of human mind. So Confucian moral cultivation and meditation have a great significance for the treatment of this disease as a methodology. In general, mental healing or psychotherapy has been proceeded by way of dialogue. 'Talking Cure' was conceived to let clients themselves recognize their current situation and find out the problem: "what happened and what's wrong" in their minds. But it does not have a high possibility of successful cure for subjects who are in the state of frustration, confusion, and lost of value. And also it is very difficult to apply to special institutions such as correctional institutions and military soldier who are targeted by current application of Humanities therapy. On this sense, it seems to be valuable to apply Confucian cultivation of mind and meditation which have emphasized the importance of mind-control for this. This study tries to examine theoretically how to relate the Confucian cultivation of mind with meditation, and to suggest a model of Humanities therapy that could be applied by Toe-gye's 『The Method on Preservation of Human mind(活人心方)』. Although Confucian cultivation of mind could present a meaningful theory for curing the disease of mind, it is very difficult to put the theory into practice. It is because Confucian cultivation of mind in itself is a kind of instruction that you need to do in all of your life, and essentially it is difficult to expect a temporary effect by performance or practice. So a cure model of Confucian cultivation of mind will be suggested on this assumption and limitations. This model is attempted on the main purpose of Humanities therapy in accordance with the development of a Korean model.

• The Journal of Korean Philosophical History
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• no.31
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• pp.33-52
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• 2011

This study intends to understand Kobong's thought, especially the problem of Self-cultivation. Kobong, along with Toegye(退溪), is a major figure to understand Confucian ideas of Chosun in the 16th century. There has been a lot of research centered on Kobong's Four-beginnings(四端) and Seven-emotions(七情), but not much on the Self-cultivation of Kobong. Confucianism is basically to seek after actualization of Perfect Virtue(仁) and the way to be a sage, through the pursuit of self-discipline(修己 明明德) and social practice(安人 新民). The problems of Confucianism might be summarized as follows: interest and appreciation for the source of existence(知天/事天); harmony in relationships and practices(愛人/愛物); both of the above together. Therefore, Self-cultivation is to change the self, the subject of one's life, through the relationship between man and heaven. Kobong and Toegye had debated for about eight years(1559-1566) over the problem of human nature, especially emotion(情), and virtue and vice(善惡) fundamental position of Toegye is that the difference between Four-beginnings(四端) and Seven-emotions(七情) can be understood as emotion with qualitative distinction. By contrast, Kobong sees the relationship between Four-beginnings(四端) and Seven-emotions(七情) as that of total and partial. Discussion on the Four-beginnings(四端) and Seven-emotions(七情) is not restricted within the problem of logical analysis of concepts or theoretical validity, but come to a conclusion with the problem of Self-cultivation(修養). In this sense, Kobong tried to follow Neo-Confucian theory of human nature and self-cultivation, on the assumption of Confucian self-discipline and social practice.

• The Journal of Korean Philosophical History
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• no.30
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• pp.227-257
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• 2010

This paper intends to articulate concretely the contents and methods of Confucius self-cultivation and their practical characteristics through the analysis of S?nsan Wang Fuzhi (船山 王夫之, 1619~1692)'s On Reading Four Classics - Chungyong 讀四書大全說-中庸. The essence of the practical philosophy that penetrates Chungyong (中庸: The Doctrine of the Mean) is the practice of self-cultivation through Chonyang (存養: Preserving one's self) and $S{\breve{o}}ngchal$ (省察: Self-reflection). It can come down to two cultivation practices: 1) careful and discrete thinking without seeing or listening (Kyesingonggu: 戒愼恐懼), 2) solely looking into what is hidden and covert (Sindok: 愼獨). $S{\breve{o}}nsan$ grasped the importance of the two concepts for practical philosophy and articulated the principles of practical self-cultivation of Chungyong by paying attention to the differences and mutual-relations of the two concepts. Especially, he put the emphasis on the study through Chonyang and then focused on the relations between Chonyang and $S{\breve{o}}ngchal$. He consistently argued that the Kyesingonggu's Chonyang study was what enabled the Sindok's $S{\breve{o}}ngchal$ study and clarified the meanings of Chonyang in self-cultivation. Furthermore, he established the self-cultivation study of Chungyong as the primary self-cultivation theory of Confucianism by maximizing the practical characteristics within $Chonyangs{\breve{o}}ngchal$.

• (The)Study of the Eastern Classic
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• no.68
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• pp.379-408
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• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.