Pub Date : 2022-12-31DOI: 10.19065/japk.2022.12.58.65
Gang-hwie Seo
Chapter 20 of Juongyongjanggu has been criticized not only for the problem of sentence division but also for the interpretation of the concepts contained in it. This paper compares and analyzes the interpretation of Ju-hee and Wang-buji related to the ‘three good ways’, ‘three knowledges, three practices’, and ‘three closer’ among the main concepts shown in Chapter 20. Ju-hee used the dual perspective of categorical interpretation and graded interpretation in connecting and interpreting the ‘three good ways’ and the ‘three knowledges, three practices’ according to a perspective on knowledge and practices. This causes the complexity of interpretation, which has become one of the important problems in the history of Juongyong interpretation. There are many people who raised questions about Ju-hee’s interpretation, but this paper examined Wang-buji’s opinion from a relatively perspective. In the interpretation of Chapter 20 of Jungyongjanggu, it is believed that the reason why Ju-hee interpreted it from two perspectives is to emphasize the character of knowledge and practice. On the other hand, Wang-buji rejects Ju-hee’s inter-pretation and provides his own interpretation by his ideological diagram that emphasizes the unity of knowledge and practice, and the priority of “practice” Although he accepts most of Ju-hee’s views in the interpretation of the Saseo, he is not following Ju-hee’s view in this matter.
{"title":"An Comparative Study on the Interpretation of Chapter 20 of Juongyongjanggu: Focusing on Ju-hee and Wang-buji","authors":"Gang-hwie Seo","doi":"10.19065/japk.2022.12.58.65","DOIUrl":"https://doi.org/10.19065/japk.2022.12.58.65","url":null,"abstract":"Chapter 20 of Juongyongjanggu has been criticized not only for the problem of sentence division but also for the interpretation of the concepts contained in it. This paper compares and analyzes the interpretation of Ju-hee and Wang-buji related to the ‘three good ways’, ‘three knowledges, three practices’, and ‘three closer’ among the main concepts shown in Chapter 20. Ju-hee used the dual perspective of categorical interpretation and graded interpretation in connecting and interpreting the ‘three good ways’ and the ‘three knowledges, three practices’ according to a perspective on knowledge and practices. This causes the complexity of interpretation, which has become one of the important problems in the history of Juongyong interpretation. There are many people who raised questions about Ju-hee’s interpretation, but this paper examined Wang-buji’s opinion from a relatively perspective. \u0000In the interpretation of Chapter 20 of Jungyongjanggu, it is believed that the reason why Ju-hee interpreted it from two perspectives is to emphasize the character of knowledge and practice. On the other hand, Wang-buji rejects Ju-hee’s inter-pretation and provides his own interpretation by his ideological diagram that emphasizes the unity of knowledge and practice, and the priority of “practice” Although he accepts most of Ju-hee’s views in the interpretation of the Saseo, he is not following Ju-hee’s view in this matter.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"27-28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132559845","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.19065/japk.2022.12.58.33
Jung-kak Kim
Modern and contemporary scholars generally evaluate Zhoud-unyi's theory as cosmology. However, there is a difference in the specific content. As a representative example, Zhubokun defines Zhoudunyi's study as 'cosmogeny' based on Taijitushuo. Mozong-nsan defines Zhoudunyi's study as 'becoming' based on Tongshuo. ‘Cosmology’ originates from ‘Kosmos’ originally proposed by Pythagoras. Pythagoras interprets ‘Kosmos’ as ‘Universe’ and also presents the ‘form’ of ‘number’ as the cause of such a universe. And this ‘form’ defines ‘matter’ and the universe is created. In this way, in the cosmology established by ‘matter’, ‘form’ and ‘dualistic world view’, ‘cosmogeny’ and ‘becoming’ are not particularly distinguished, and fact and value are separated. However, in the cosmology of Yi-ology, facts and values are continuous. The cosmology of Yi-ology is based on agricultural culture which is why it is 'becoming', and at the same time, its internal causes and principles have an ethical character. This is expressed as the law of ‘yiyinyiyang(一陰一陽)’. In this way, the philosophical meaning of cosmology, which can be confirmed in Yizhuan, is a continuation of facts and values, which leads to the thought of ‘the unity of heaven and human(天人合一)’. Taijitushuo has the character of 'becoming' but also the charac-ter of 'cosmogeny'. However, the theory of spontaneous generation by the movement of ‘Yuanqi(元氣)’ itself in Taijitushuo as supported by Zhu Xi has limitations in terms morality and of ethics. It is that in the process of cosmogony, the moral nature or essence by confucianism cannot be dealt with. If so, the theory of cosmogeny in Taijitushuo will be reduced to non-essentialism or a search for facts. Zhu Xi is solving these problems through 'Li-bunti(理本體)'. In other words, by setting up a transcendental and conceptual space, the principle of ‘yiyinyiyang(一陰一陽)’ can always function as a natural law and a normative law throughout the entire process of ‘Qihua(氣化)’. If so, Taijitushuo's theory of cosmogeny means value and practical discussion, and also means ‘the unity of heaven and human(天人合一)’. Based on this, Zhu Xi's 'Li-buntilun(理本體論)' does not oppose cosmology, but rather supplements it.
{"title":"A study on the relationship between cosmology of Taijitushuo and Zhu Xi's ‘Li-buntilun’","authors":"Jung-kak Kim","doi":"10.19065/japk.2022.12.58.33","DOIUrl":"https://doi.org/10.19065/japk.2022.12.58.33","url":null,"abstract":"Modern and contemporary scholars generally evaluate Zhoud-unyi's theory as cosmology. However, there is a difference in the specific content. As a representative example, Zhubokun defines Zhoudunyi's study as 'cosmogeny' based on Taijitushuo. Mozong-nsan defines Zhoudunyi's study as 'becoming' based on Tongshuo. \u0000‘Cosmology’ originates from ‘Kosmos’ originally proposed by Pythagoras. Pythagoras interprets ‘Kosmos’ as ‘Universe’ and also presents the ‘form’ of ‘number’ as the cause of such a universe. And this ‘form’ defines ‘matter’ and the universe is created. In this way, in the cosmology established by ‘matter’, ‘form’ and ‘dualistic world view’, ‘cosmogeny’ and ‘becoming’ are not particularly distinguished, and fact and value are separated. \u0000However, in the cosmology of Yi-ology, facts and values are continuous. The cosmology of Yi-ology is based on agricultural culture which is why it is 'becoming', and at the same time, its internal causes and principles have an ethical character. This is expressed as the law of ‘yiyinyiyang(一陰一陽)’. In this way, the philosophical meaning of cosmology, which can be confirmed in Yizhuan, is a continuation of facts and values, which leads to the thought of ‘the unity of heaven and human(天人合一)’. \u0000Taijitushuo has the character of 'becoming' but also the charac-ter of 'cosmogeny'. However, the theory of spontaneous generation by the movement of ‘Yuanqi(元氣)’ itself in Taijitushuo as supported by Zhu Xi has limitations in terms morality and of ethics. It is that in the process of cosmogony, the moral nature or essence by confucianism cannot be dealt with. If so, the theory of cosmogeny in Taijitushuo will be reduced to non-essentialism or a search for facts. \u0000Zhu Xi is solving these problems through 'Li-bunti(理本體)'. In other words, by setting up a transcendental and conceptual space, the principle of ‘yiyinyiyang(一陰一陽)’ can always function as a natural law and a normative law throughout the entire process of ‘Qihua(氣化)’. If so, Taijitushuo's theory of cosmogeny means value and practical discussion, and also means ‘the unity of heaven and human(天人合一)’. Based on this, Zhu Xi's 'Li-buntilun(理本體論)' does not oppose cosmology, but rather supplements it.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"108 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123059251","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.19065/japk.2022.12.58.5
Seokmin Yoon
According to the rapid development and convergence of transporta-tion and IT technologies, we are witnessing the unprecedented ubiquity of mobility. In philosophy, the universality of movement and the motility of existence has been one of the main themes for all times and places. In particular, Zhouyi Philosophy in East Asia has long dealt with the ethical issues of human society with the weltanschauung of movement and change. In the Zhouyi texts, Yaoti(爻體) can be deemed the substance of changeability, while Yaowei(爻位) construed as the substance of unchangeability enables the upward and downward mobility of Yaoti. Yaoti initiates mobility by being aware of the place as the concrete space-time of Yaowei. Put differently, Yaoti acquires the placeness of Yaowei by the reflection on the placelessness of Yaowei as well as by the relevant ethical practice. In the same manner that Yaoti comes to recognize the placeness of Yaowei, the moving subjects come to learn the meaning of the place (placeness). Moreover, in the Zhouyi text, the reflective thinking and ethical practice of Yaoti allows the changeability of divining statements, such as good or ill luck. That being the case, the changeability of divining statements is nothing but the effects of the reflective thinking and ethical practice of Yaoti. As long as the equality of mobility power and the relevant participation of citizens are the duties and rights of the communities in the mobility society, the reflective thinking and ethical practice of Yaoti in the Zhouyi Philosophy has the potential to empower the moving subjects to actualize the duties and rights of the communities.
{"title":"A New Analysis of Yaoti and Yaowei in ZHOUYI : Focusing on Mobility and Immobility","authors":"Seokmin Yoon","doi":"10.19065/japk.2022.12.58.5","DOIUrl":"https://doi.org/10.19065/japk.2022.12.58.5","url":null,"abstract":"According to the rapid development and convergence of transporta-tion and IT technologies, we are witnessing the unprecedented ubiquity of mobility. In philosophy, the universality of movement and the motility of existence has been one of the main themes for all times and places. In particular, Zhouyi Philosophy in East Asia has long dealt with the ethical issues of human society with the weltanschauung of movement and change. In the Zhouyi texts, Yaoti(爻體) can be deemed the substance of changeability, while Yaowei(爻位) construed as the substance of unchangeability enables the upward and downward mobility of Yaoti. Yaoti initiates mobility by being aware of the place as the concrete space-time of Yaowei. Put differently, Yaoti acquires the placeness of Yaowei by the reflection on the placelessness of Yaowei as well as by the relevant ethical practice. In the same manner that Yaoti comes to recognize the placeness of Yaowei, the moving subjects come to learn the meaning of the place (placeness). Moreover, in the Zhouyi text, the reflective thinking and ethical practice of Yaoti allows the changeability of divining statements, such as good or ill luck. That being the case, the changeability of divining statements is nothing but the effects of the reflective thinking and ethical practice of Yaoti. As long as the equality of mobility power and the relevant participation of citizens are the duties and rights of the communities in the mobility society, the reflective thinking and ethical practice of Yaoti in the Zhouyi Philosophy has the potential to empower the moving subjects to actualize the duties and rights of the communities.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"248 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123044337","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-30DOI: 10.19065/japk.2022.7.57.243
M. Lee
In the ｢Framework Act on Education｣, Korean society sets the direction that even adults, including students, have the right to be educated to have the 'qualities necessary as a democratic citizen’, and through this, should contribute to the public interest of Korean society and mankind as a whole. However, discussions on what specifically, civic education for democratic citizens is, are still underway without agreement. The important point is that the social structure and lifestyle change according to the times, and the qualities and virtues required by citizens also change. Considering this, the philosophical and theoretical level of review and discussion of the goals, directions, and grounds of citizenship education should be conducted together with social analysis and the prediction of social change. From this awareness of the problem, this study summarized recent Korean society perspectives from the viewpoint of 'transition,' Based on this, the goals and directions of citizenship education were summarized. Korean society has long confirmed that social solidarity is collapsing due to conflict, hatred, and exclusion. In addition, inequality has accelerated since neoliberal policy was fully implemented. In addition, it has been confirmed that the discourse of meritocracy that justifies inequality has become the mainstream perception of society. In addition, as a member of the human community, Korea also identified an ecological crisis that could be an exception. Therefore, we have now confirmed that social integration, restoration of publicity, and the emergence of ecological values are new tasks. To solve these challenges, it is necessary to form a social entity to prepare for a transition. In this sense of the problem, this study presents the virtues of Buddhism, especially for citizens, from an acting point of view as three things: (a) reconciliatory thought for social integration, (b) collective karma for social justice, and (c) awareness and practice of life peace.
{"title":"A Study on the Buddhist Citizenship Education to Prepare for Transformation in Korean Society: Focused on the Tasks of Transformation","authors":"M. Lee","doi":"10.19065/japk.2022.7.57.243","DOIUrl":"https://doi.org/10.19065/japk.2022.7.57.243","url":null,"abstract":"In the ｢Framework Act on Education｣, Korean society sets the direction that even adults, including students, have the right to be educated to have the 'qualities necessary as a democratic citizen’, and through this, should contribute to the public interest of Korean society and mankind as a whole. However, discussions on what specifically, civic education for democratic citizens is, are still underway without agreement. The important point is that the social structure and lifestyle change according to the times, and the qualities and virtues required by citizens also change. Considering this, the philosophical and theoretical level of review and discussion of the goals, directions, and grounds of citizenship education should be conducted together with social analysis and the prediction of social change. From this awareness of the problem, this study summarized recent Korean society perspectives from the viewpoint of 'transition,' Based on this, the goals and directions of citizenship education were summarized. Korean society has long confirmed that social solidarity is collapsing due to conflict, hatred, and exclusion. In addition, inequality has accelerated since neoliberal policy was fully implemented. In addition, it has been confirmed that the discourse of meritocracy that justifies inequality has become the mainstream perception of society. In addition, as a member of the human community, Korea also identified an ecological crisis that could be an exception. Therefore, we have now confirmed that social integration, restoration of publicity, and the emergence of ecological values are new tasks. To solve these challenges, it is necessary to form a social entity to prepare for a transition. In this sense of the problem, this study presents the virtues of Buddhism, especially for citizens, from an acting point of view as three things: (a) reconciliatory thought for social integration, (b) collective karma for social justice, and (c) awareness and practice of life peace.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115298506","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-30DOI: 10.19065/japk.2022.7.57.205
Seogin Eom
This paper examines the content of the Japanese Samurai spirit, which is comparable to the Korean Seonbi spirit, focusing on its relationship with Confucian thought. Specifically, the paper discusses the distinctive nature of Nitobe Inazo's ‘Bushido’, which spoke of Samurai morality based on universal Confucianism, Tsuda Sokichi's Bushido theory which totally rejected the influence of such Confucianism, and the spread of Confucianism which began in earnest with the end of warfare in the Edo period through Nakae Tojyu and Yamaga Soko. First, I argue that Nitobe's Bushido developed Bushido based on Confucianism, which refers to universal morality, but that it also encompassed values specific to Japan due to the historical circumstances of the Sino-Japanese and Russo-Japanese wars. Next, I pointed out that Tsuda's Bushido theory, which he criticized, was an argument based on historical grounds that put the actual lives of warriors in the foreground, but was limited in that it unilaterally emphasized only the historical particularities of Japan and downplayed the role of Confucianism as a universal ideology. Next, the creation of a new Samurai spirit through Confucianism in the Edo period, or the content of the Confucian Shido theory, through Tojyu's viewpoint of Bunbu Ittoku and Soko's emphasis on external dignity, revealed that although the Sonbi spirit and the Samurai spirit are based on the same Confucianism, the two are as dissimilar as the conflicting images represented by Bun and Bu.
{"title":"Samurai Spirit and the Direction of Confucian Shido Theory in the Edo Period","authors":"Seogin Eom","doi":"10.19065/japk.2022.7.57.205","DOIUrl":"https://doi.org/10.19065/japk.2022.7.57.205","url":null,"abstract":"This paper examines the content of the Japanese Samurai spirit, which is comparable to the Korean Seonbi spirit, focusing on its relationship with Confucian thought. Specifically, the paper discusses the distinctive nature of Nitobe Inazo's ‘Bushido’, which spoke of Samurai morality based on universal Confucianism, Tsuda Sokichi's Bushido theory which totally rejected the influence of such Confucianism, and the spread of Confucianism which began in earnest with the end of warfare in the Edo period through Nakae Tojyu and Yamaga Soko. \u0000First, I argue that Nitobe's Bushido developed Bushido based on Confucianism, which refers to universal morality, but that it also encompassed values specific to Japan due to the historical circumstances of the Sino-Japanese and Russo-Japanese wars. Next, I pointed out that Tsuda's Bushido theory, which he criticized, was an argument based on historical grounds that put the actual lives of warriors in the foreground, but was limited in that it unilaterally emphasized only the historical particularities of Japan and downplayed the role of Confucianism as a universal ideology. Next, the creation of a new Samurai spirit through Confucianism in the Edo period, or the content of the Confucian Shido theory, through Tojyu's viewpoint of Bunbu Ittoku and Soko's emphasis on external dignity, revealed that although the Sonbi spirit and the Samurai spirit are based on the same Confucianism, the two are as dissimilar as the conflicting images represented by Bun and Bu.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124062838","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-30DOI: 10.19065/japk.2022.7.57.169
Byeongsik Lim
The purpose of this study is to examine the meaning and value of humanity implied by Zhu Xi’s viewpoint of the meaning of life and death. This is aimed to create an opportunity where we can find the answers ourselves from various angles to the essential questions such as what makes us human or what humans live by. As for the first process, I will briefly examine how the values and significance of advanced Confucianism views on life and death were passed on to Zhu Xi. Second, I would like to examine the characteristics of Zhu Xi's perspectives and human nature by connoting them into three areas: a way of realizing life and death, the public nature of life and death, and the humanity as the transcendence and completion of life and death. Through this investigation, I would like to suggest the meaning of humanity implied by Zhu Xi’s view of life and death as follows: First, human potential is not based on biological human lifespan, but rather on the realization of one's own nature by continuous humanistic practice based on publicity. Second, this process of practice is a means of fully perceiving the essence of life, and the value and significance of death. Third, death, like life, is a ge-wu [格物] doctrine to explore. After intense practice of the principle of life in everyday life, it would be possible to perceive the “no-disparity-in-birth-and-death” philosophy. Therefore, living everyday life faithfully results ultimately in dying well. Fourth, dying well does not originate from an emphasis on the fear of the phenomenon of death or the afterlife, but rather from deep reflection and practical completion in terms of humanity and values based on the condition of well-living and the value of commonality. Lastly, only when this philosophy is fully made aware of, will the fear derived from the gate of life and death be dispelled by itself as a reward in return.
{"title":"A Study on Humanity from Zhu Xi’s View of Life and Death","authors":"Byeongsik Lim","doi":"10.19065/japk.2022.7.57.169","DOIUrl":"https://doi.org/10.19065/japk.2022.7.57.169","url":null,"abstract":"The purpose of this study is to examine the meaning and value of humanity implied by Zhu Xi’s viewpoint of the meaning of life and death. This is aimed to create an opportunity where we can find the answers ourselves from various angles to the essential questions such as what makes us human or what humans live by. \u0000As for the first process, I will briefly examine how the values and significance of advanced Confucianism views on life and death were passed on to Zhu Xi. Second, I would like to examine the characteristics of Zhu Xi's perspectives and human nature by connoting them into three areas: a way of realizing life and death, the public nature of life and death, and the humanity as the transcendence and completion of life and death. \u0000Through this investigation, I would like to suggest the meaning of humanity implied by Zhu Xi’s view of life and death as follows: First, human potential is not based on biological human lifespan, but rather on the realization of one's own nature by continuous humanistic practice based on publicity. Second, this process of practice is a means of fully perceiving the essence of life, and the value and significance of death. Third, death, like life, is a ge-wu [格物] doctrine to explore. After intense practice of the principle of life in everyday life, it would be possible to perceive the “no-disparity-in-birth-and-death” philosophy. Therefore, living everyday life faithfully results ultimately in dying well. Fourth, dying well does not originate from an emphasis on the fear of the phenomenon of death or the afterlife, but rather from deep reflection and practical completion in terms of humanity and values based on the condition of well-living and the value of commonality. Lastly, only when this philosophy is fully made aware of, will the fear derived from the gate of life and death be dispelled by itself as a reward in return.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122984259","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-30DOI: 10.19065/japk.2022.7.57.5
Hak-rae Park
Research on Confucianism in Honam is in full swing in connection with raising interest in regional studies. However, the independent area of Honam Confucianism is still not very prominent in the overall study of Korean Confucianism. It can be said that the lack of specific research interest in the independent domain of Honam Confucianism is due to the existing arguments related to the setting of the category of Korean Confucian studies mediated by the region. The regional categories related to the study of Korean Confucianism explicitly presented after the mid-1990s were generally structured as Kiho Confucianism and Yeongnam Confucianism, at which time "Honam Confucianism" was defined as a part of Kiho Confucianism. Honam Confucianism was specified as a part of Kiho Confucianism as the school structure related to regional categories, which had been understood by dividing into Kiho and Yeongnam schools until the previous period led to the establishment of a category combining local and Confucian studies in earnest. To some extent it can be said to be appropriate to divide the development of Confucianism in Joseon into the Toegye School and the Yulgok School by paying attention to the academic veins of the development of Confucianism in Joseon according to the scholastic unity that began in earnest from the 17th century. However, the division of the Toegye School and the Yulgok School into the Yeongnam School and the Kiho School in relation to the region has some problems, considering that there lacked a group of scholars with different academic backgrounds in the area. Moreover, organizing the topography of Joseon Confucianism by dividing it into Yeongnam Confucianism and Kiho Confucianism beyond the distinction between the Yeongnam School and the Kiho School is an over-simplification in that it not only overlooks the various academic flows within each region but also simplifies the flow of Joseon Confucianism. In this study, I try to review the problems of the discussions on regional classification presented in the existing research on Confucianism in Korea, and to confirm that an independent area of Honam Confucian research is possible by paying close attention to this classification. In this process, I reveal that the understanding of the uniqueness of Honam Confucianism is not only consistently passed down by various Confucian scholars in the Joseon Dynasty, but also recognized by the Confucian scholars who were active in Honam as a regional background. Even now, the general direction of understanding is to understand and grasp the various Confucian trends and characteristics of Honam as Honam Confucianism, centering on the region called Honam. And based on this point, I review the general contents of the existing research results related to Honam Confucianism. Based on this, I have suggested a pilot plan to derive advanced results of future Honam Confucian research.
{"title":"A Study on the Review and Prospect of Honam Confucian Studies","authors":"Hak-rae Park","doi":"10.19065/japk.2022.7.57.5","DOIUrl":"https://doi.org/10.19065/japk.2022.7.57.5","url":null,"abstract":"Research on Confucianism in Honam is in full swing in connection with raising interest in regional studies. However, the independent area of Honam Confucianism is still not very prominent in the overall study of Korean Confucianism. It can be said that the lack of specific research interest in the independent domain of Honam Confucianism is due to the existing arguments related to the setting of the category of Korean Confucian studies mediated by the region. \u0000The regional categories related to the study of Korean Confucianism explicitly presented after the mid-1990s were generally structured as Kiho Confucianism and Yeongnam Confucianism, at which time \"Honam Confucianism\" was defined as a part of Kiho Confucianism. Honam Confucianism was specified as a part of Kiho Confucianism as the school structure related to regional categories, which had been understood by dividing into Kiho and Yeongnam schools until the previous period led to the establishment of a category combining local and Confucian studies in earnest. To some extent it can be said to be appropriate to divide the development of Confucianism in Joseon into the Toegye School and the Yulgok School by paying attention to the academic veins of the development of Confucianism in Joseon according to the scholastic unity that began in earnest from the 17th century. However, the division of the Toegye School and the Yulgok School into the Yeongnam School and the Kiho School in relation to the region has some problems, considering that there lacked a group of scholars with different academic backgrounds in the area. Moreover, organizing the topography of Joseon Confucianism by dividing it into Yeongnam Confucianism and Kiho Confucianism beyond the distinction between the Yeongnam School and the Kiho School is an over-simplification in that it not only overlooks the various academic flows within each region but also simplifies the flow of Joseon Confucianism. \u0000In this study, I try to review the problems of the discussions on regional classification presented in the existing research on Confucianism in Korea, and to confirm that an independent area of Honam Confucian research is possible by paying close attention to this classification. In this process, I reveal that the understanding of the uniqueness of Honam Confucianism is not only consistently passed down by various Confucian scholars in the Joseon Dynasty, but also recognized by the Confucian scholars who were active in Honam as a regional background. Even now, the general direction of understanding is to understand and grasp the various Confucian trends and characteristics of Honam as Honam Confucianism, centering on the region called Honam. And based on this point, I review the general contents of the existing research results related to Honam Confucianism. Based on this, I have suggested a pilot plan to derive advanced results of future Honam Confucian research.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130915421","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-30DOI: 10.19065/japk.2022.7.57.39
H. Shin
The Neo-Confucian writings of Bangye Yu Hyeong-won, the pioneer of Shilhak, did not remain, and he himself confessed his conversion from a ‘Qi centered view’ to 'Shilli theory', resulting in a variety of interpretations, making the whole aspect of his Neo-Confucian philosophy difficult to figure out. From that time on, as interpreted in his conversion from ‘anti Zhuzi Studies’ to ‘Zhuzi Studies’, he has been recognized as a Juri-theorist with a Li-centered thinking. Nevertheless, many scholars who paid attention to Yu's 'The Theory of Governing Society' evaluated him as a reality-oriented Qi-theorist and experientialist. In this article, through analyzing the content and character of his Shilli theory expressed by Yu himself, and exploring the content, inclination degree, motive and purpose of the conversion he confessed at the age of 37, I examine whether his confession really meant a turn to Juri. I point out that even if he recognized Li's substance and developed Shilli theory, which emphasized Li’s independence and Superintendence Character, he still did not give up 'Qiwaiwuli' and 'Qizhili' and maintained a reality-oriented perspective that focuses on things and practice. I also point out that his Shilli theory has a light inclination that just adds reinforcement of the essential nature to the existence that is already firmly established in his philosophy. The trigger or purpose of the turn to Shilli theory was to secure absolute moral standards that could not be solved by Qi-centered theory, and to lay the cornerstone of his lifelong work, Bangyesurok, on the absolute principle of Tianli. Through this, I develop the argument that his Shilli theory was not a conversion to Juri.
{"title":"An Analysis of Yu Hyeong-won’s Shilli Theory: Is the Emphasis on Shilli a Conversion to ‘Juri’ Thinking?","authors":"H. Shin","doi":"10.19065/japk.2022.7.57.39","DOIUrl":"https://doi.org/10.19065/japk.2022.7.57.39","url":null,"abstract":"The Neo-Confucian writings of Bangye Yu Hyeong-won, the pioneer of Shilhak, did not remain, and he himself confessed his conversion from a ‘Qi centered view’ to 'Shilli theory', resulting in a variety of interpretations, making the whole aspect of his Neo-Confucian philosophy difficult to figure out. From that time on, as interpreted in his conversion from ‘anti Zhuzi Studies’ to ‘Zhuzi Studies’, he has been recognized as a Juri-theorist with a Li-centered thinking. Nevertheless, many scholars who paid attention to Yu's 'The Theory of Governing Society' evaluated him as a reality-oriented Qi-theorist and experientialist. \u0000In this article, through analyzing the content and character of his Shilli theory expressed by Yu himself, and exploring the content, inclination degree, motive and purpose of the conversion he confessed at the age of 37, I examine whether his confession really meant a turn to Juri. I point out that even if he recognized Li's substance and developed Shilli theory, which emphasized Li’s independence and Superintendence Character, he still did not give up 'Qiwaiwuli' and 'Qizhili' and maintained a reality-oriented perspective that focuses on things and practice. I also point out that his Shilli theory has a light inclination that just adds reinforcement of the essential nature to the existence that is already firmly established in his philosophy. The trigger or purpose of the turn to Shilli theory was to secure absolute moral standards that could not be solved by Qi-centered theory, and to lay the cornerstone of his lifelong work, Bangyesurok, on the absolute principle of Tianli. Through this, I develop the argument that his Shilli theory was not a conversion to Juri.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114842406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-30DOI: 10.19065/japk.2022.7.57.69
Jean Bae
Ki Jeong-jin is the one of the most famous Neo-Confucian theorists of the late Joseon Dynasty, and he is well known as a proposer of the theory of statements that there is only one Principle although the phenomena vary. He particularly emphasizes the role and authority of Principle. His arguments related to the theory were mainly raised in the work of Napryangsaeui. He, in this work, explicitly reveals the intention to resolve the issues of the nature of humans and things in the Ho-hak debate. But he has never directly participated in the debate. Instead, after his death, some debates over Napryangsaeui arose between his students and Jeon Woo. This paper aims to analyze Ki Jeong-jin’s theory by comparison with the view of Han Wonjin who represents the theory of nature of humans and things in the Ho-hak school, and with the issues of debate between Ki Jeong-jin’s students and Jeon Woo. Particularly, we focused on the matter of relation between ‘completeness and incompleteness’ and ‘original nature’. Through this analysis, we could expand the understanding of the aspects discussed in the theory on the similarities and differences in nature of humans and things, and the significance of Ki Jeong-jin’s theory. Furthermore, in the history of Neo-Confucianism in the Joseon Dynasty, we could shed light on the reconstruction process of the philosophical statements that there is only one Principle but the phenomena vary.
{"title":"The Issues and Implications of Ki Jeong-jin’s Theory of Statements that there is only One Principle but the Phenomena Vary","authors":"Jean Bae","doi":"10.19065/japk.2022.7.57.69","DOIUrl":"https://doi.org/10.19065/japk.2022.7.57.69","url":null,"abstract":"Ki Jeong-jin is the one of the most famous Neo-Confucian theorists of the late Joseon Dynasty, and he is well known as a proposer of the theory of statements that there is only one Principle although the phenomena vary. He particularly emphasizes the role and authority of Principle. His arguments related to the theory were mainly raised in the work of Napryangsaeui. He, in this work, explicitly reveals the intention to resolve the issues of the nature of humans and things in the Ho-hak debate. But he has never directly participated in the debate. Instead, after his death, some debates over Napryangsaeui arose between his students and Jeon Woo. \u0000This paper aims to analyze Ki Jeong-jin’s theory by comparison with the view of Han Wonjin who represents the theory of nature of humans and things in the Ho-hak school, and with the issues of debate between Ki Jeong-jin’s students and Jeon Woo. Particularly, we focused on the matter of relation between ‘completeness and incompleteness’ and ‘original nature’. Through this analysis, we could expand the understanding of the aspects discussed in the theory on the similarities and differences in nature of humans and things, and the significance of Ki Jeong-jin’s theory. Furthermore, in the history of Neo-Confucianism in the Joseon Dynasty, we could shed light on the reconstruction process of the philosophical statements that there is only one Principle but the phenomena vary.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"106 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121991869","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-30DOI: 10.19065/japk.2022.7.57.137
Yoon Seung Joh
This essay is focused on the necessity of redefining the concepts of human beings to coexist in harmony with life-community in the Post-Corona age. The point is to explicate how the concepts of human beings in the Book of Changes provide implications for posthumanism from the viewpoint of beyond-borders through the Change-Penetrating view. Its mechanism connotatively implies the aspect of the reality of balance and changes in the world in the Book of Changes. In the Change-Penetrating view, the category of Yin and Yang, revealing the way of trans-boundaries through robustness and stillness, can verify new concepts of human beings. It has an axiological meaning on the direction in which human beings have to take in this fast changing world. This is reflected in the humanity of the sage, the best human image that appears in the protagonist, and the practicality of Jin-de-xiu-ye (廣德崇業). The attitude of consistent improvement of human beings and the axiology of beyond-borders in the book of change exhibit the new type of integrated viewpoints on the subject about the sustainable coexistence with non-human objects. It is what post-humanism pursues through the process of trans-boundaries.
{"title":"The Concepts of Human-Beings and the Axiology of Beyond-Borders in the Book of Change in terms of Post-Humanism","authors":"Yoon Seung Joh","doi":"10.19065/japk.2022.7.57.137","DOIUrl":"https://doi.org/10.19065/japk.2022.7.57.137","url":null,"abstract":"This essay is focused on the necessity of redefining the concepts of human beings to coexist in harmony with life-community in the Post-Corona age. The point is to explicate how the concepts of human beings in the Book of Changes provide implications for posthumanism from the viewpoint of beyond-borders through the Change-Penetrating view. Its mechanism connotatively implies the aspect of the reality of balance and changes in the world in the Book of Changes. In the Change-Penetrating view, the category of Yin and Yang, revealing the way of trans-boundaries through robustness and stillness, can verify new concepts of human beings. It has an axiological meaning on the direction in which human beings have to take in this fast changing world. This is reflected in the humanity of the sage, the best human image that appears in the protagonist, and the practicality of Jin-de-xiu-ye (廣德崇業). The attitude of consistent improvement of human beings and the axiology of beyond-borders in the book of change exhibit the new type of integrated viewpoints on the subject about the sustainable coexistence with non-human objects. It is what post-humanism pursues through the process of trans-boundaries.","PeriodicalId":297075,"journal":{"name":"THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA","volume":"114 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125250067","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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