• The Journal of Korean Philosophical History
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• no.37
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• pp.159-195
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• 2013

A dispute between Zhu Xi(朱熹) and Lu Jiuyuan(陸九淵) is important on Neo-confucianism's development. The dispute causing from difference between Zhu Xi and Lu Jiuyuan's Philosophy had effected Zhu Xi and Lu Jiuyuan's each school's philosophical dispute. From Song dynasty to Ming Dynasty's most philosophers continuous disputed about Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy, but did not appreciate it because of school's prejudice. On Qing dynasty, there appeared philosophers being free or less from school's prejudice. they looked at Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy objectively. One of them was Li Fu(李?) philosopher of Lu Jiuyuan & Wang Yangming's school. He wrote Zhuziwannianquanlun("朱子晩年全論") objective investigation of Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy and reaction of Zhu Xi's school criticizing Wang Yangming's Zhuxiwannianzhunglun. Li Fu was Philosopher Lu Jiuyuan & Wang Yangming's school, but objectively compared between Zhu Xi and Lu Jiuyuan's philosophy, analysed same of Zhu Xi and Lu Jiuyuan's philosophy and attempted philosophical agreement. Li Fu's this approaching is new interpretation and isn't uncritical admission from prejudice of Lu Jiuyuan & Wang Yangming's school.

• (The)Study of the Eastern Classic
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• no.63
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• pp.141-168
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• 2016

This paper studies Zhu Xi's critical comprehension about the theories of gewu zhizhi of senior Confucian scholars, focusing on the Daxue Zhangju, Daxue huowen, and Daxue huowen yulei of Zhuzi yulei. Zhu Xi described in depth the theory of gewu zhizhi of Sima Guang, disciples of the Cheng Yi(Lu Dalin, Xie Liangzuo, Yin Ch'un, Yang Shi), scholars of Hu-Xing province(Hu An-guo, Hu hong), Li Dong in the Daxue huowen and Daxue huowen yulei, by his understanding through a criticism of the theory of gewu zhizh, thereby formulating a theory of gewu zhizhi on the basis of Cheng Yi's theory. Through this criticism of senior Confucian scholars, Zhu Xi explained that the theory of gewu zhizhi was departed from a positive affirmation of things. Zhu Xi claimed that the crux of gewu zhizhi was a thorough understanding like a sudden release achieved by accumulating Li of things. This plan of Zhu Xi with respect to "Supplementary Chapter on the Gewu Zhizhi" showed that the theory of gewu zhizhi which was set up by himself corresponded to the theory of Cheng Yi's, and it was based on the Confucian tradition firmly.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.239-262
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• 2020

Reacting to Lu Jiu-yuan's teachings on "Wuji-Taiji," Zhu-Xi explicitly outlined his own viewpoints on the concept of "Taiji." Furthermore, he established a system of cosmological ontology based on them. Zhu-xi's main viewpoints and arguments on "Taiji" were fully understood and accepted by Lee Eon-jeok, who inherited and developed them even further. Lee Eon-jeok argued with Cho Han-bo, a thinker who contended against Lu Jiu-yuan (Son Sook-don) on the interpretation of "Wuji er Taiji" by deftly quoting Zhu-xi's point of view from Zhu-xi's standpoint. In modern times, Daesoon Thought has borrowed the concept of "Wuji" and "Taiji," and interpreted the original body of the "Dao" as "Wuji" to reveal a stationarity of the "Dao." This is interpreted as the specific creation of all things and the process of change, wherein Taiji represents the revealed activity of the "Dao." This development can be seen as an attempt by Daesoon Thought to clear away all suffering and enmity and open up a Later World of love and justice through an omnipotent Supreme God (Sangje) in times of desperate crisis of internal and external troubles.

• The Journal of Korean Philosophical History
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• no.28
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• pp.387-415
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• 2010

This article examines Zhu Xi(朱熹)'s theory of I-Qing(易經) present in Yi Xue Qi Meng. Zhu Xi aims to establish a novel Confucian theory of I-Qing, examining the study of I-Qing in Han Dynasity and the Taoist theory of I-Qing. To this end, he embraces Shao Yong(邵雍)'s theory of Xian Tian. Adapting the notion of Xian Tian(先天) as developed by Shao, he completes the Image-Number(象數) Theory of Hetu-Luoshu(河圖洛書). While discussing Hetu Luoshu, Zhu Xi argues that the Image and Number are not merely a form of prognostication, but a medium that reveals the principles of the nature and the sagely ways of mind. In addition, by studing I-Zhuan(易傳) in authoring Yi Xue Qi Meng, Zhu Xi maintains that the notions of Image and Number as he understands were to be approved by Confucius. This leads to the unification of Sho Yong's Tai-Ji(太極), Zou Dun Yi(周 敦頤)'s Tai-Ji, and Tai-Ji in Hetu. Through this work, Zhu Xi attempts to construct a systematic philosophy that straddles ontology and value theory, while identifying Li (理) with Xiang (象) and Shu (數). The Image-Number Theory of Hetu-Luoshu has replaced numerous theories of Image and Number at the time of Zhu Xi. Based on this theory, he restores the method of divination as presented in Xi CI Zhuan(繫辭傳). By successfully applying his theory of Image and Number to interpreting a number of recorded examples of divination during the Spring and Autumn period and the Warring States period, Zhu Xi demonstrates that his theory is not only an abstract metaphysical theory, but also can function as an adaptable method of divination.

• Journal of Korean Medical classics
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• v.19 no.3
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• pp.389-420
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• 2006

${\ulcorner}$Hwangje-Naegyeong (黃帝內經)${\lrcorner}$ is a source of all Korean traditional medical theories. Despite the importance of ${\ulcorner}$Hwangje-Naegyeong (黃帝內經)${\lrcorner}$, it is difficult to read and fully understand the contents because it is written in archaic language and many contents were missed now. Zhu dan Xi(朱丹溪, 1282-1358) is one of the most well-known four doctors in Jin-Yuan Dynasty(金元四大家). He insisted that ${\ulcorner}$Su-wen (素問)${\lrcorner}$ is the most important text book of traditional medical science, and established his medical theories based on it. This study has two objectives. One is to establish a base for comprehension and application of information contained in ${\ulcorner}$Su-wen (素問)${\lrcorner}$, and the other is to understand the medical theories developed by Zhu dan Xi(朱丹溪). Number of quotes related with ${\ulcorner}$Hwangje-Naegyeong (黃帝內經)${\lrcorner}$ in the eight books by Zhu dan Xi(朱丹溪) and his followers were extracted for my study.

• Journal of Korean Philosophical Society
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• v.129
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• pp.341-366
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• 2014

This Thesis analyzes the two forms of Confucian Golden Rule(Shu恕) that were proposed by Zhu Xi朱熹 and Dai Zhen戴震 each other, and researches their ethical significances. Zhu Xi don't regards Shu as universal ethics by itself, while Dai Zhen identify Shu as the ground of universal ethics, According to this thesis, Zhu Xi thought that Shu has a danger of immoral misusage in some situation because Shu is so simplistic form of identification. Because this, Zhu Xi, for the purpose of blocking arbitrary misusage of Shu and holding universality of ethics, suggests that moral sincerity(Zhong忠) of subject is necessary to practice of Shu. Dai Zhen, however, criticizes Zhu Xi's Ethical Structure. In Dai Zhen's view, Zhu xi's idea that the subject has to establish his own morality through Zhong before practice Shu cannot make him escape from subjectivity necessarily. In this point, Dai Zhen revive Shu. His Shu concept means the reciprocity of human desires to each other. But Dai Zhen's idea, as Zhu Xi worried, has a danger of immoral misusage in some situation. On this problem, this thesis elucidates that Dai Zhen' desire concept is not individual various desires but is common basic desires of existence, thereby attests that Dai Zhen's Shu is safe from immoral misusage. This thesis claim that even if Zhu Xi's and Dai Zhen's position is so different, the ethical aims of two scholars is same. They both attempted to overcome the evil of subjectivism and to procure universality of ethics, furthermore to accomplish social fairness. Consequently, this thesis claims that two scholars both walked in same way because both wanted to establish the universality of Shu and to pursue realization of social fairness.

• Journal of Korean Medical classics
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• v.27 no.4
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• pp.29-38
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• 2014

Objectives : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), the meanings of monarch-fire(君火) and ministerial-fire(相火) described in papers published nowadays are not the same. Therefore, it is necessary to rebuild a clear concept. Methods : To understand the relationships among 'heaven(天)'-'human(人)' and 'name(名)'-'position(位)', the core concept of the ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), I examined the relationships between 'heaven(天)' and 'human(人)' in Neo-Confucianism(性理學) of Song(宋) Dynasty and reviewed the notes of Wang Bing(王冰) which were quoted by Zhu Dan-Xi(朱丹溪) to set the concept of monarch-fire(君火) and ministerial-fire(相火). I studied relevant texts. Results : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), monarch-fire(君火) is perceived as being from greed(人欲) that can cause hyperactivity(妄動) of ministerial-fire(相火), whereas ministerial-fire(相火) is perceived as being able to control monarch-fire(君火) by following the orders from heaven. This point of view is different from the past which recognized monarch-fire (君火) as the owner and ministerial-fire(相火) as the servant. Conclusions : Zhu Dan-Xi(朱丹溪) received the ideological impact of Neo-Confucianism, and accepted the notes of Wang Bing, recognized monarch-fire(君火) as 'name(名)' and ministerial-fire(相火) as 'position(位)', so he voiced the ministerial-fire theory(相火論) that perceived monarch-fire(君火) as fire(火) of the five processes(五行) of human body that came from greed, ministerial-fire(相火) as being in a position to hear the order from the 'heaven(天)' to control monarch-fire(君火). But the concept of ministerial-fire(相火) which he set connoted a confusing meaning of 'nature(性)' and 'way(道)' of Neo-Confucianism. In the later process to solve the problem, life-gate theory(命門學說) was raised, and many researchers had tried to remove the meaning of hyperactivity from the ministerial-fire(相火).

• (The)Study of the Eastern Classic
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• no.67
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• pp.327-344
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• 2017

Zhou Dunyi is regarded as a precursor of Li-Xue, which is called Neo-Confucianism. So, it could be say that Zhou Dunyi is a precursor of Song-Ming-Li-Xue. As is well known, Zhu xi is a synthesizer of Li-Xue in Song Dynasty, which is called Dao-Xue; Wang Yangming is a synthesizer of Li-Xue in Ming Dynasty, which is called Xin-Xue. Dao-Xue and Xin-Xue were engaged in an unyielding confrontation for many centuries in Asian areas. It is certain that Dao-Xue and Xin-Xue both succeed to the resources of Zhou Dunyi together, but it is not easy to confirm that the resources of Zhou Dunyi are common to both sides taking an unyielding confrontation into consideration. Usually, Zhou Dunyi is recognized as a Master of Dao-Xue rather than Xin-Xue. But in this paper, I try to give a question to this prevalent view, like this: Yang-Ming-Xin-Xue much absorbed and developed the Thought of Zhou Dunyi than Zhu-Xi-Dao-Xue did. In order to prove this assertion, I take two steps. The first is about Daotong, the second is about sincerity. In conclusion, while Wang Yangming build his own thought of moral philosophy, he fully absorbed Zhou Dunyi's thought of sincerity, and concreted his typical moral philosophy, which is Liangzhi-Xue. I could say that besides the viewpoint of Zhu xi, there is another viewpoint of Wang Yangming to understand the thought of Zhou Dunyi properly.

• Korean Journal of Child Studies
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• v.37 no.6
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• pp.213-217
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• 2016

Sohak is a book compiled by Zhu Xi, who was a Confucian philosopher, and his disciple, Liu Qingzhi, to promote the morality and personality in children. This book reflects Zhu Xi's philosophy of human nature and education and provides a way to observe proprieties and courtesy. The content and principle of this book is not likely to be easily understood or applied to people in the modern Korean society. Nevertheless, Sohak inspires us to have an insight on how the human relationship should be and what is the desirable moral education method for children to solve moral conflicts in real settings of complicated social interactions.

• Journal of Korean Medical classics
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• v.18 no.4 s.31
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• pp.1-14
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• 2005

Zhu Dan Xi's name is ZhenHeng(震亨) and was also called by the title of YanXiu(彦修). Early in his life, he started to study JuZiYe(擧子業), and went on to study DaoDeXingMingXue(道德性命學) under the teachings of XueQian(許謙), who as one of fourth generation disciple of ZhuZi(朱子) was teaching in BaHuaShan(八華山). His well-known literary works are ${\ulcorner}$JuFangFaHui(局方發揮)${\lrcorner}$, ${\ulcorner}$GeZhiYuLun${\lrcorner}$, ${\ulcorner}$ShangHanBianYi(傷寒辨疑)${\lrcorner}$, ${\ulcorner}$BenCaoYanYiBuYi(本草衍義補遺)${\lrcorner}$, ${\ulcorner}$WaiKeJingYaoXinLun(外科精要新論)${\lrcorner}$. Zhu Dan Xi learnt the studies of Liu(劉), Zhang(張), Li(李) from LouZhiTi(羅知悌) and adopted the advantages and abolished disadvantages from it. The southern district being low and damp, which also leads to a geographical condition with a lot of ShiReXiangHuo(濕熱相火) disease and with the social background of people exhausting their QingYu(情欲) and damaging QLXie(氣血), he came out with the theory of 'YangYouYuYinBuZu(陽有餘陰不足)', 'XiangHuo(相火)' and became a well renowned expert in diagnosis and treatment of QiXieTanYuHuo(氣血痰鬱火). As a result, the writer has performed a research based on Liu's works and related theories, GuWuZhiZhi theory, the understanding of TaiJiZhiLi(太極之理), the inner meaning of YinYang and YouYuBuZu(redundancy-and-deficit), YinYangDongJingGuan, physiology and pathology, the medical reason of lust damaging QingYuYangYin and YangSheng(養生)(preservation of health), which are the main medical theory of ZhuDanXi, comments of later generations and is reporting the outcome.