• The Journal of Korean Philosophical History
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• no.50
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• pp.139-169
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• 2016

Nakron School of the ruling Noron Party in late Joseon Dynasty was at the helm of state with Neo-Confucian ideology and it came out of being obsessed with conventional 'spiritual' aspects and changed both political and academic atmosphere with interests in 'matters.' The power leading such a change was scholars in Seoksil Seowon (石室書院) which centered around Kim Won-Haeng (金元行). However, except for few progressive scholars-Bukhak scholars (北學論者), most of Nakron scholars secretly acknowledged the actuality of Qing Dynasty but they failed to get out of old Neo-Confucian traditions. It was difficult for them to accept Bukhak theory which jeopardized the existence of administration. They sought plans both to keep Neo-Confucian traditions and Sinocentrism in Joseon and to reach the cultural level of Qing Dynasty and in that process, they recognized restoration of the statecraft study (經世學) summarized on Seongridaejeon as an alternative. Hwang Yun-Seok is a representative Neo-Confucian scholar in such response of Nakron. He rediscovered value of the science of xiangshu in the Neo-Confucian category and highlighted importance of Seongridaejeon yet again.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• Journal of Korean Medical classics
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• v.29 no.2
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• pp.121-134
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• 2016

Objectives : This thesis analyzes how Song Dynasty(宋代) Confucianism(儒學) has influenced the Oriental Medicine during Geumwon Dynasty(金元代). Methods : This paper will compare with the literature of Zhuxi and the Oriental Medicine scholars of Jin(金) Yuan(元), and search for the correlation of the Confucianism(儒學) and the Oriental Medicine(東洋醫學). Results : During the era of Jin(金) Yuan(元), Confucian physicians(儒醫) were met a new phase of Medicine(醫學) by systematizing the clinical medicine and theory based on the Neo-Confucianism. Conclusions : This study recognizes how the era of Jin(金) Yuan(元) Confucian physicians(儒醫) medically perceived and reinterpreted the aspect of Zhuxi's Neo-Confucianism and theory of Changes.

• The Journal of Korean Philosophical History
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• no.27
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• pp.469-496
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• 2009

Ding Shihan(styled Yutan; 丁時翰, 愚潭) was famous for his four-seven differentiation(四七辨證) on the area of neo-Confucianism. Yet few comments and criticism were made on his poetry, for rarely of which was handed down from generations. Hence there is a mystry on his talent in terms of poetics. Noted by Zhou Dunyi(styled Lianxi; 周敦頤, 濂溪) and Zhuxi(styled Hui'an; 朱熹, 晦庵) in Song Dynasty, most of neo-Confucianism scholars after them were expert at intoning and thus formed the poetic school of "Elegance of Lian-Luo"(濂洛風雅). Therefore, there is also a mystry on how his poetry related to his works of neo-Cunfucianism. During his whole life, Ding never involved himself in politics as an official. He read Confucian classics a lot, and was also proficient in classics of Buddhism and Taoism. In addition, he was fond of travelling in nature. A superfical conclustion is made based on these situation that his thoughts was closely linked with Confucianism, Taoism and Buddhism. Therefore, it is worth elaborating whether his thoughts belonged to Confucianism, Taoism and Buddhism, and whether he was a pure Confucian( 醇儒) through his whole life.

• Acta Via Serica
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• v.4 no.1
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• pp.111-124
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• 2019

This article aims to explore how Confucian knowledge and concepts were adapted, consolidated, and negotiated in the translation of Islam in China. Translation has always played a key role in producing and disseminating knowledge across cultures and languages, but little has been discussed to identify "the intimate connection between translation and the mediation of knowledge" (Baker 2018). Drawing on the studies of Chinese Confucian scholars on Islam, such as Wang Daiyu, Liu Zhi, and Ma Dexin, this article argues that Islam in China features many aspects of Neo-Confucianism that highly appreciate secular morality resulting in Confucian Islam, and that this was rationalized based on the similarities between Confucianism and Islam, placing Islam on a par with Confucianism for indigenization.

• Journal of architectural history
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• v.31 no.6
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• pp.17-32
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• 2022

Ijidang(二止堂) is a private village school (seodang, 書堂) established in Okcheon, north Chungcheong province where Jungbong Jo, Heon(重峯 趙憲, 1544-1592 AD) had trained for his sound mind and body(yusangcheo, 遊賞處). Jo, Heon was a notable Neo-Confucian scholar of the Kiho School and also a righteous general leading soldiers in Joseon Dynasty. According to Ijidanggi(二止堂記), Ijidang was constructed to honor Jo, Heon and to train local talents in 1647 with the support of Song, Si-yeol(宋時烈, 1607-1689 AD),a representative scholar belong to Kiho School and other local Confucian scholars. Ijidang currently consists of Main Body(本體) in the middle along with the East(Dong-lu 東樓) and the West Pavilions(Seo-lu 西樓) attached to each side. The Main Body and the Dong-lu firstly constructed were to give lectures and to rest within. Ijidang has undergone several changes in its form so far. The surrounding nearby Ijidang shows characteristics of the Confucian architecture for training(J eong-sa, 精舍) and the building itself was to be built in a scenic place apart from the secular world in which scholars stayed, cultivated their body and mind or taught disciples within. The lecture space of Ijidang is positioned next to the main hall(Dae-cheong 大廳) unlike other typical forms of a three-bay building(samganjije 三間之制) at that period. West lu, a two-story building added afterwards in the early 18th century representing characteristics of the Gate Pavilion(Mullu, 門樓) of Neo-Confucian Academies(Seo-won, 書院) in Joseon Dynasty was typically located where the entrance and the ground floor of the main building are visible simultaneously.

• The Journal of Korean Philosophical History
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• no.53
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• pp.63-100
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• 2017

In this article, I researched Nam Dae-nyeon's(1887~1958) thought of Neo-confucian theories, interpretation of confucian canons, and evaluation of historical figures. First, from the side of Neo-confucian theories, he asserted that Qi(氣) had behaviors and Li(理) had not. About his teacher Jeon Wu's(田愚) theories, he thought that those were in tradition of Confucius(孔子) and Mencius(孟子), but not emphasized presidence of mind. And he criticized the theory of mind was Li(理). Second, from the side of interpretation of Confucian canons, Nam Dae-nyeon's study centered on Four Books(四書). This showed he was in tradition of Neo-confucianism. Through this studies he emphasized the importance of Confucian Ren(仁) and Filial piety(孝), self-consciousness as gentry(士). Third, from the side of evaluation of historical figures, Nam Dae-nyeon evaluated many Chinese and Korean scholars, for example, Qu Yuan(屈原), Lu Zhong-lian(魯仲連), Zhen De-xiu(眞德秀), Lu Long-qi((陸?其), Zhang Lu-xiang (張履祥) of China, and Jeong Mong-ju(鄭夢周), Zho Kwang-jo(趙光祖), Yi Hwang(李滉), Yi Yi(李珥), Jeon Wu(田愚) of Korea. And his criteria for evaluation of historical figures was fidelity and insight.

• The Journal of Korean Philosophical History
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• no.53
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• pp.9-33
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• 2017

The objective of this thesis is to take review historical awareness of Baek-Moonbo(白文寶, 1303~1374) who lived in late Goryeo. Baek-Moonbo became interested in Confuciaism, the influence of Gwon-bu(權溥) and Baek-ijeong(白?正), and worked hard to reform the old egime by focusing on the Confucian scriptures and trying to reform thepeople of the nation. Instead of returning to the principles of heresy, Baek-Moonbo attempted to reverse the topograpy divination theory, including the Confucian scriptures of the Buddist criptures, and attempted to eradicate the land system, including the Baebulsungyu(排佛崇儒) of the Confucian scriptures. Most important of all, the importance of social change was the significance of social change to the most efficient means of realizing the lives of the people in the society according to the social structure of the Confucian society. Actively speaking for the public in his time and having the same attitude as the Neo-Confucian scholars in the late of Goryeo, he kept criticizing the abuse of the power by powerful families who made the people fall into a state of distress and misery.

• (The)Study of the Eastern Classic
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• no.54
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• pp.253-288
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• 2014

A pen name Chuman(秋巒; a mountain of Fall), Jeong Ji-wun(1509-1561) is a famous person wrote "Cheonmyeong-Doseol" which made two men, Yi Hwang and Ki Dae-$s{\breve{u}}ng$ dispute Sachil-Nobyeon(traditional argument about heart/mind). But except this point, few people of nowadays know who Jeong Ji-wun was. Therefore this paper is made for understanding Jeong Ji-wun in the point of view in history of thought. "Cheonmyeong-Doseol" by Jeong Ji-wun had systemized traditional theory of Cheonil-Habil(sky and human are an organic body), through this theory, Jeong Ji-wun had taken an important role who developed the Neo-Confucian theory in the field of political thought at that time. All Neo-Confucian literati used the theory of heart/mind as a sole useful method in political field from after King Myeonjong and Seonjo. "Cheonmyeong-Doseol" by Jeong Ji-wun was a first step to this scene. Especially "Cheonmyeong-Doseol" was got famous by arguments of Yi Hwang and Ki $Dae-s{\breve{u}}ng$, great scholars in the history of Chosun Dynasty. They firstly developed Sachil-Nobyeon, Sandan(pure morality) comes from li, Chiljeong(emotions) comes from Ch'i, is it right or not? This argument with "Cheonmyeong-Doseol" raised up the level of Neo-Confucian theory at that time. Like this, "Cheonmyeong-Doseol" was on the first step for Neo-Confucian literati to study and develop their theory of political thought which covered politics in Chosun Dynasty.

• The Journal of Korean Philosophical History
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• no.35
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• pp.165-188
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• 2012

The purpose of this study is to examine the historical consciousness and view of the three religions (Buddhism, Taoism, and Confucianism) of Won Cheon Seok who lived a period of historical transition from the end of the Goryeo Dynasty to the early Joseon Dynasty. Actively speaking for the public in his time and having the same attitude as the Neo-Confucian scholars in the end of Goryeo Dynasty, he kept criticizing the abuse of the power by powerful families who made the people fall into a state of distress and misery. He believed the dispatch of troops to conquer the Yodong region as a great opportunity to boost the valiant spirit of his country; however, the reality was quite opposite to his expectation as Lee Seong Gye had withdrawn the army troops at the Wihwado causing a great risk to his country. He took a very hard line stance against what Lee Seong Gye did. Although he was a Confucian scholar, he did not ignore Buddhism and Taoism and understood that after all the three religions were based on the same principle. His deep understanding of Buddhism and Taoism as well as Confucianism helped him to make sense of Confucianism even further. He was able to sublimate the worldly anguish coming from the Confucian thinking system by indulging himself deeply into the world view of Buddhism and Taoism. In the end, his view on the three religions was based on the idea that they taught the same principle. His view of the three religions with transactional features has a huge implication for the contemporary society in which various values and multiple cultures coexist and have more common grounds.