• The Journal of Korean Medical History
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• v.16 no.1
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• pp.113-136
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• 2003

• Journal of Korean Philosophical Society
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• v.146
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• pp.219-243
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• 2018

In both the East and the West, the most classical question in classical philosophy was, "What is truly a human virtue and a good man?" A good man realized a human virtue. A good man was composed of mind and body. The question is harmony of mind and body. This article aims to articulate the terms related on Mind and Body in Confucian analects. We analyzed the terms related to Mind (mind, mind-heart, human nature, feeling, will etc) and we analyzed the terms related to Body (body, self, ki etc). Confucius's Theory of Mind and Body Relation focus on self-cultivation and revelation of universal virtue. Chu-his(1130-1200)'s commentary of the terms related on Mind and Body in Confucian analects is based on Heaven's principle vs. man's desire. He advanced the theory of the human mind and moral mind on the bases of Li-Ki. Dasan(1762-1836) deconstructs the mind-law of 16 characters and the theory of Li-KI. He argues that the human mind and moral mind coexist as a servant and a master. Dasan insists that the human mind is controlled by the moral mind but he wants to reconstruct the new theory of mind-body, mind-heart.

• 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 Journal of Korean Philosophical History
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• no.38
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• pp.39-62
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• 2013

Zhuxi explains that the relationship between weifa已發 and yifa已發, is basically that between the homogenious whole and the brilliant tiaoli條理; the nature in its weifa state exists as an undifferentiable entirety, while its respective tiaoli is brilliant but inherent. According to this idea, we will find that the core of the self cultivating theory in Zhuxi's philosophy is cunyang存 養 and xingcha省察. Cunyang is the gongfu工夫 of the jingshi靜時 or weifa; applying the means to the extremes; it is a perfecting the whole of the substance, its contents is to preserve the heavenly principles and the method is keeping oneself gravely as if think carefully. Xingcha is the gongfu of the dongshi動時 or yifa, applying he和 to the extremes; it is a contemplation of ji幾, its contents is to curb human desires and the method is in not deceiving oneself.

• 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.

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

• Journal of Sasang Constitutional Medicine
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• v.9 no.2
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• pp.19-37
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• 1997

By the investigation of "Sim-Kyoung-Bu-Ju" and the comparison study between the thought of "Sim-Kyoung-Bu-Ju" and that of Lee Je-ma, I've got the following conclusion. 1. All man have two mind. That is explained that "In-Sim" and "Do-Sim" in the "Sim-Kyong-Bu-Ju", "Kun-Ja-Ji-Sim" and "So-In-Ji-Sim" in the Lee Je-ma. 2. says that "In-Sim" and "Do-Sim" are the important point of the distinguishment of the "Sung-In" from "Jung-In". The "Sung-In" is the man who distinguishes "In-Sim" from "Do-Sim" well, and he always is cautious for "In-Sim"s" falling in desire by the "Do-Sim". In the case of LeeJe-ma,"Kun-Ja-Ji-Sim" is easy to know and "So-In-Ji-Sim" is hard to know. The man of "Kun-Ja-Ji-Sim" being large part is "Kun-Ja" and the man of "So-In-Ji-Sim" being large part is "So-In". 3. To reach the state of the "Kun-Ja", the "Sim-Kyoung-Bu-Ju" and Lee Je-ma present the variant training methods, "Kei-Shin-Kong-Ku" which they have in common. The "Sin-Kyoung-Bu-Ju" presents the "Kyung" firstly for "Kei-Shin-Kong-Ku", Lee Je-ma presents the "Yo-In-Sang-Jep-Ji-Sung" and "Ja-Ki-Tok-Tuk-Ji-Sung" for "Jel-Bu-Jel", "Jung-Bu-Jung", "Ji-In", "Ji-Chen". 4. The "Sim-Kyoung-Bu-Ju" says that establish the "Sung-Ui" by the "Kei-Shin-Kong-Ku", and to "Jung-Sim" by the "Sung-Ui", Lee Je-ma says "Chi-Sim-Jung-Ki" by "Ji-In".

• The Journal of Korean Philosophical History
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• no.31
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• pp.289-319
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• 2011

Chutzu has established a theory of human mind and moral mind(人心道心說) by quoting the key of cultivation of mind comprised of sixteen letters(十六字心法) to a preface of Zhongyong(中庸章句序) and making comments on the key. Chutzu's theory of human mind and moral mind explains the supervision of mind that materializes chung-ho(中和), which is the core theme of Zhongyong(中庸). Supervision of mind is completed by consciousness. Chutzu defines consciousness as 'preparing the principle(理) and practicing the emotion(情)'. So, consciousness derives the reaction from the principle(理) in order to respond to the external stimulation. By being conscious, mind(心) reveals original nature(性) into emotion(情). An aspect that mind(心) keeps original nature prior to the external stimulation is un-awakened(未發). Once stimulation occurs, mind(心) becomes conscious of the principle which is proper to the situation. In sympathetic situation, sympathetic emotion is revealed by being conscious of benevolence(仁). In judgment situation, the emotion which judges right or wrong is revealed by being conscious of wisdom(智). An aspect of revealing the proper emotion relevant to the situation is wakened(已發). Mind(心) keeps all the original nature of benevolence, righteousness, propriety, wisdom(仁義禮智). It supervises original nature and emotion, and reveals chung-ho(中和) by being conscious of the proper principle(理). Moral mind must supervise to accomplish chung-ho(中和), and gewuzhizhi(格物致知) must be done first to enhance the supervision of moral mind. By establishing a theory of human mind and moral mind(人心道心說), Chutzu completes a theory of mind that covers both theories of chung-ho(中和說) and gewuzhizhi(格物致知說).