• The Journal of Korean Philosophical History
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• no.52
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• pp.107-130
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• 2017

The purpose of this study is to catch the characteristics of the Hanju Yi Jinsang (寒洲 李震相, 1818~1886)'s thought of the 'Li(理)' through Hanju's view on the Ido-seol(理到說), the Toegye Yi Hwang(退溪 李滉, 1501~1570)'s latter Mulgyuk(物格) theory, and to establish the foundation for identifying the aspects of development about Toegye School's concept of Li from Toegye's Ido-seol. The Ido-seol was criticized for regarding Li - the immovable principle - as 'living thing'. Toegye School's scholars tried to solve this problem by translating the 'word' correctly. Hanju also translated the word 'Do(到)', the verb of 'Ido', as meaning of 'perfectly understood' based on his translation of the word 'Gyuk(格)' as 'Ku(究)'. On the other hand, he also regarded the principle-application structure of Li and the its characteristic the 'Li as Hwalmul(活物)' as the main point of Toegye's Neo-confucianism thought his methodology 'Three viewpoints[三看法]'. Before Hanju, scholars dose not have more opinion from the translation of the word, and it is too difficult to identifying their scholarly identity through their viewpoints on Ido-seol. On the other hand, Hanju thought that the lack of the idea for comprehensive approach between Xin(心) and Li(理) will cause the misunderstanding the relationship between Xin and Li. In this reason, he evaluated Toegye's Ido-seol based on the concept of 'One principle and its manifoldness[理一分殊]'. Consequently, he concatenated the characteristic of Xin which includes all things with concept of Mulgyuk, and emphasized that Xin which penetrates the principle of all things has the characteristic of 'One principle(理一)'.

• The Journal of Korean Philosophical History
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• no.56
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• pp.209-238
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• 2018

The purpose of this research is to analyze characteristics of the method of education or learning reflected in the teacher-student relationship in On Haeng Lok By Toe-gye and explore their relevance to modern education. By writing various works and conversing with his students, Toe-gye devoted himself in the education of the traditional Confucian principles. Specially, he taught his students based on two Confucian educative principles, namely Shim Deuk(心得) and Goong Haeng(躬行). Judging from this, Toe-gye can be seen as someone who tries to fulfill the role of teacher as dictated in the educative principles of the Confucianism. In Confucianism, teacher is responsible for forming a well-rounded view on life in student, rather than simply transmitting knowledge. As such, the teacher was supposed to find a harmonious way to create something new based on what was inherited from the past generation and try to do his best in learning new things himself and teaching his students. These Toe-gye managed to do successfully, earning his students' trust and respect. Being moved and inspired by their teacher, the students continued their intellectual pursuit. This relationship between Toe-gye and his students can be analyzed from the perspective of education method and discussed in terms of cognitive learning and adult learning. In terms of cognitive learning, the education method reflected in the relationship is similar to potential learning, insight learning, and imitation learning. In terms of adult learning, it is similar to self-directed learning and communicative learning.!

• (The)Study of the Eastern Classic
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• no.54
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• pp.45-76
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• 2014

The purpose of this paper is to examine Toegye(退溪 李滉, 1501~1570)'s interpretation of Chungyong(中庸) who led the completion of the $Chos{\breve{o}}n$-style acceptance of Neo-Confucianism. This paper is focused on revealing the way that how he understood it according to the system of Neo-Confucianism that was proposed by Chu Hsi, rather than revealing the unique perspective of Toegye. I have the following configuration in this paper. First, I have set two directions of research for understanding of Chungyong, these were derived through the work that is an overview of cases of interpretation of Chungyong of $Chos{\breve{o}}n$. 1) How to understand the overall structure of Chungyong? 2) How to understand key concepts of Chungyong? Next, basing on these directions of research, I analyzed Toegye's interpretation of Chungyong. To grasp the structure of the whole, Toegye followed the segmentation system and structure of Chungyong changgu: Commentary on the Doctrine of the Mean, and to understand key concepts of Chungyong, he conducted in collaboration with concepts of Neo-Confucianism. Concretely, I analyze his work : Chungyong $suk{\breve{u}}i$(中庸釋義) and Chungyong $jil{\breve{u}}i$(中庸質疑) for asserting that he accepted the segmentation system and structure of Chungyong changgu. And I analyze his documents: letters to and from his disciples. This analysis focus on concepts of Chungyong for asserting that his understanding is in the context of Chu Hsi and other Neo-Confucian scholars's commentary. Toegye tried to reduce the diversity of interpretation and present one meaning.

• 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.37
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• pp.47-70
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• 2013

The purpose of this paper is to figure out T'oegye's philosophy and its characteristics in comparison with Zhuzi's. T'oegye is well-known as the representative of Neo-confucianism in Korea. But his posterior scholars and even contemporary scholars have various viewpoints about his philosophy. So they give him some different evaluation. After Zhuzi's death 300 years later, T'oegye has accepted Zhuzi's philopophical thoughts. In addition, he has added his own philosophical insights on them. First, he indicates concretely the metaphysical activity of li through lidong that Zhuzi has mentioned in some measure. Second, under the ontological aspect of li, he explains that Four beginnings come from li. It implies that li manifests and qi follows. Finally he points out lidao--i.e. li manifests itself, about wuge in his epistemology. Here we can say that whatever his metaphysics/the theory of mind and heart, and epistemology, the whole system of T'oegye's philosophy has its theoretical coherence. He has succeeded Zhuzi's philopophical thoughts thoroughly and furthermore developed Neo-confucian theory in East Asia that has not made before.

• (The)Study of the Eastern Classic
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• no.35
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• pp.7-33
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• 2009

Oh Su-yeong (1521-1606) would be called 'Gyeomjung' with the pen name of 'Chundang' and 'Doam.' Since he was so good at calligraphy, he would also be one of the 'Seonseong Sampil (three great writers)' along with Geum Bo and Lee Suk-ryang. He wrote "Chundang Collection." So far, a study on him and his writing has been hardly conducted. This paper has investigated his life and companionship in order to restore his legacy that has disappeared in the history of Korean literature. This paper has briefly summarized his life and family line and examined his friendship with the students of Toegye Yi Hwang. In fact, most of his friends were the disciples of the great philosopher and Confucian scholar, which proves what he pursued throughout his life. In his poetry, many poems regarding moral standard in friendship are often found. A true humanity can be felt in them. In his sensitive poems on natural creatures can be sensed his wit and humor. After going through the vortex of war, he vividly described the reality of tragic war through his poems as well. A further study needs to be conducted on his poetry.

• The Journal of Korean Philosophical History
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• no.59
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• pp.121-153
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• 2018

The eight most prominent students of Lee Jin Sang discussed and developed the doctrines of the Master while discussing with the surrounding Toegye scholars. The purpose of this paper is to examine the differences between the doctrines of Toegye and the doctrines of Hanju in their discussions. First, the two were originally aimed at the same scholarship, so they discussed in a friendly atmosphere and some of the Toegye scholars participated in Hanju group. but at a certain point, they were a violent atmosphere of confrontation. Next, I tried to clarify the confrontation between Juli and Jeugli. And I tried to explain that they had different thoughts about domination of li. In addition, I looked at the meaning of excessiveness and compromise, the key words to criticize others and defend oneself. Finally, I explained that the ultimate difference between the two schools is in the methods of mind cultivation.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.283-290
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• 2022

Sijo therapy is to overcome depression and establish the authenticity of existence. This study aims to investigate whether the image of Toegye's Sijo fuses the medical and scientific sensory experience with mental reaction. Toegye's Sijo is operated by the principle of activating vitality. The teacher's sijo is to help the principle of creating the authenticity of existence to overcome depression through the sensory experience and mental response of the human body and to change the life of existence now - here. Therefore, this study aims to prove the healing power of the fourth song of Toegye's Sijo . In the future, it is meaningful that the study of Sijo therapy on sensory experience and mental response is provided as a data for the development of programs to help medical student understanding.

• Sijohaknonchong
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• v.23
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• pp.71-105
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• 2005

Toson-Shibigok(Twelve Songs of Toson) which T'oegye, Yi Hwang, composed has received a lot of attention in terms of its educational implications. These implications have become the essential part of Gojeon Sigas(classic songs and poems), and solid evidence has also been accumulated in the literature. Therefore, the purposes of this study are twofold, that is 1) to explore the impact of T'oegye's fundamental structure of the first education at that time and 2) describe how these educational attitudes will eventually yield meta- educational values. What T'oegye meant by fundamental structure of the first education was that Sijos originated from his own experience should be the vital part of teaching method. One can say that T'oegye's teaching method is more integrative than that of modern literature education in that it includes songs. Not only using his own teaching method, but T'oegye tried to demonstrate his own literary structure to his colleagues and the future generations. In the end, Meta-Education which comprises the heart of recent educational theories well reflects Toegye's theoretical propositions. Rather than giving practical knowledge, his method offers the paradigms of thought patterns and shows the learners' attitudes in approaching the truth. Moreover, T'oegye's teaching method has become a good example to the future generations as well as his contemporary followers. In sum, although a lot of years have passed since he died, T'oegye's Sijo works and life still have invaluable impact on the field of education.

• Sijohaknonchong
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• v.25
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• pp.101-127
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• 2006

JANG-YOOK-DANG(장육당) is the pen-name of Lee, Byeol(이별). His elder brother is Lee, won(이원). He was putted to death by the king Yeon-san(연산군). So abandoning the way of the world, JANG-YOOK-DANG hided himself at mountain valley in Peong-san of Hwng-haedo(황해도 평산). Here he angled for fish and with the persons over sixty years old drunk, sang the songs. Then he composed the poem . This poem spreaded abroad, and came to the ears of Lee, Hwang(이황). He criticized this poem to have irreverence by casting upon the world, not to have gentleness and affability. But imitating the poem he composed intended to be sung. For that gentleness and affability are the instruction of the Poetry, he filled the poems with contents of the gentleness and the affability. But the livings of the two persons were different, and then their poems was intended to be sung were different. In these different contents, we can not say that this or that is right. JANG-YOOK-DANG would do to express his bitter sentiments by his song.