君子의 길과 栗谷 李珥의 삶 - 『戴禮管見』을 중심으로 -

손흥철 ( Son Heung Chul ),박용석 ( Park Yong Suk ) (사)율곡연구원 2023 율곡학연구 Vol.51 No.-

I always had the following problems in study Confucianism. Is Confucian value still needed in the 21st century? Is the value of studying Confucianism valid in the future society of mankind? In order to answer the above questions, in Confucianism, I studied and org anized the image of ‘the saint(聖人)’ and ‘Man of Virtue(君子)’ as “Internal cultiv ation of Natural and moral truth(道問學)” and “Honoring Moral Nature(尊德性)”. Based on these, I tried to study the man of virtue’s conduct(君子行) in the stu dies and life of Yulgok(栗谷) Yiyi(李珥. 1536~1584). He is a representative Co nfucian scholar of the Joseon Dynasty. To this end, first of all, the saints and man of Virtue were identified through the classics of Confucianism. Specifically, it was confirmed that the most important conditions for becoming ‘the saint(聖人)’ and ‘man of Virtue(君子)’ are “internal cultivation of Natural and moral truth(道問學)” that explores truth and morality, and “Honoring Moral Nature(尊德性)” that pursues moral practice. Next, Yulgok's man of value's conduct was studied from the perspective of internal cultivation of natural and moral truth. Yulgok devoted himself to the study throughout his life, studying Confucianism, Buddhism, and Zen deeply, breaking academic bias. Next, Yulgok's man of value's conduct was studied from the perspective of internal cultivation of natural and moral truth. Yulgok devoted himself to the study throughout his life, studying Confucianism, Buddhism, and Zen deeply, breaking academic bias. Furthermore, it was revealed that it has contributed a lot to the development of Neo-Confucianism by deeply studying major problems of Neo-Confucianism such as the theory of “all penetrating li and defining qi(理通氣局)”. Finally, the man of virtue's conduct was reviewed through Yulgok's natural cultivation of natural and moral truth. Yulgok was very practical and ‘impartiality(公明正大)’ in political and social practice. He did not flatter power, strongly rejected hereditary politics, revealed the evils of clique, and advocated‘the theory of compounding(調劑論)’ to implement the politics of policy of pacification. In particular, in preparation for the Japanese invasion, they insisted on ‘maintaining one hundred thousand soldiers(十萬養兵)’ and actively tried to protect the lives of the state and people. To sum up, the value of Confucianism can be confirmed in the 21st century in Yulgok's practice of ‘the man of virtue’s conduct’, and such 'the man of virtue’s conduct' can be an alternative to solving modern social problems.

마하가섭(摩訶迦葉)과 혜능(慧能)의 “큰 깨달음[대각(大覺)]”의 방법과 의미 비교

손흥철 ( Heung Chul Son ) 한국동서철학회 2015 동서철학연구 Vol.78 No.-

In this article, I will study the method of find enlightenment of Mahakassapa(摩訶迦葉)`s asceticism and it`s meaning. And compare the Hui-neng(慧能. 638~713)`s Chinese Zen Buddhism. Furthermore, I will pursue Zen Buddhism`s modern meaning. For this purpose, first, I studied the Buddha`s enlightenment and it`s meaning. second, put into shape Dharma(達磨. ?~528)` Zen Buddhism and the history of it`s formation and character. Last, I researched Hui-neng originated Chinese Zen Buddhism and mind concentration(定慧). Dharma came after Mahakassapa, and became creator of Chinese Zen Buddhism. Hui-neng came after Dharma`s range of Zen Buddhism, and developed the theory of Chinese Zen Buddhism and its training method. Hui-neng synthesized the split of Buddhism into sects with including complex multistage, and clarified attaining Buddhahood is the purpose of divine enlightenment. Attaining Buddhahood is practicable from the perfect freedom of mind. Because Hui-neng`s Zen Buddhism is exoteric, so was able to harmonized the social conflict and enmity, and inculcated the thought of the dignity of man, the ideology of equality, and the liberal idea. Especially, Hui-neng developed chinese Buddhism by assimilating his Zen Buddhism with chinese traditional Taoism. At a later, Hui-neng`s mind concentration influenced on Neo-confucianism`s the theory of the aroused state of the mind(已發心體) and the unaroused state of the mind. And to conclude, Hui-neng`s Zen Buddhism formed the foundation of east asian`s Buddhism theory and Buddhist culture. I confirmed the difference between India and Chinese Zen Buddhism. But Zen Buddhism is very valuable spiritual worth in the an age of materialism. Zen Buddhism can be a great guide for the contemporary man modern man who can`t realize his reason for existence, lose politeness and sense of shame, enjoy material affluence, only insist on having his own way, and it can let those a professional politician with unbounded greed for profit do repentance.

백사(白沙) 진헌장(陳獻章)의 자득(自得)의 수양론(修養論)

손흥철 ( Son Heung Chul ) 남명학연구원 2015 남명학(南冥學) Vol.20 No.-

In this article, I studied about the meaning and origin of the sitting in meditation in Daoism and Buddhism. And made progress the contents and feature of the theory of sitting in meditation in Neo-Confucianism of the Zhu- XI(朱熹, 1130 -1200) and Chen-Xianzhang(陳獻章. 1428-1500) Putting the outcome together, first Zhuzi emphasised the Inner Cultivation by the Outer Ways(道聞學) and Reading for the Zhujing(主敬) and the study of things and nature and study of the laws of nature(格物窮理). On the other hand, Baisha stressed the nourishing morality(尊德性)and experience of natural Law(3(天理體認) by sitting in meditation and thinking. Second Baisha united the method of study of Confucianism, Daoism and Buddhism around sitting in meditation, and want to combine he Inner Cultivation by the Outer Ways and the nourishing morality. Third Baisha``s philosophy is rated the initiative of the philosophy of Wang Yangming.

이정(二程)의 이기론(理氣論)과 이일분주(理一分珠) 고찰(考察)

손흥철 ( Heung Chul Son ) 남명학연구원 2016 남명학(南冥學) Vol.21 No.-

The Li Qi theory is the the central thought of Neo-Confucianism. The Li Qi theory explain the principle of Cosmos and its process of change, also it is evaluation standard of moral virtue and vice. In this article, I studied the founding process of Cheng brother``s Li Qi theory around the problem of Metaphysics. Cheng brother absorbed the parenthetical concepts of LI and Qi in the history of chinese philosophy, and upbuilt it systemed metaphysics by attune to the Neo-Confucianism. They absorbed the Zhang zai(張載)``s Qi theory, and developed metaphysical theory by corresponding to their original idea of the Heavenly principle(天理) They explained the existence principle of the cosmos and moral principle of human beings are same from the Heaven and human beings in harmony as one nature(天人合一)과 unity of Li and diversity of its manifestations(理一分殊), and interpreted the appropriateness and the possibility of the Humaneness, 인(仁) that human beings must practice the highest moral value.

발달과정으로 본 아동의 도덕의식함양 -콜버그의 이론과 ≪小學≫을 중심으로-

손흥철 ( Heung Chul Son ),손영수 ( Young Soo Son ) 온지학회 2013 온지논총 Vol.- No.34

The modern pedagogy that based on the Hermeneutics emphasize between the educator and an educatee mutual communication in accordance with the process of child development. Early Lawrence Kohlberg(1927∼1987) established a basis of modern child education. This article made a comparative study about the Lawrence Kohlberg`s child development and the theory of child education of The Elementary learning ≪小學≫. Especially, in the education of children, We restructured the cultivation and learning process of morality with the method of Hermeneutics. In the result, Kohlberg`s education theory regard practical moral education in accordance with child development, the education of attention and healing, and continuous developing of morality through the lifelong education as important, In The Elementary learning, They aim the very detailed and overall whole-rounded education by the process of child development. Particularly, The Elementary learning lay stress on the cultivation of morality by Pedagogy. In modern Pedagogy, we must pursuit the cultivating of high spirit for the sublime of love for humanity by obeying the proprieties of daily life and the public order. So, The Elementary learning have the must-have philosophy of education for the creating the universal values witch suitable in the a multiracial and multi-cultural society. Synthesizing the foregoing research, We examined the value and the method of communication in modern multi-cultural society, and the probability between the passed and the present.

천인합일의 성리학적 특성과 의미

손흥철(Heung Chul Son) 한국동서철학회 2002 동서철학연구 Vol.23 No.-

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구봉(龜峯)과 율곡(栗谷)의 학문(學問)과 교유(交遊)

손흥철 ( Son Heung-chul ) 동양철학연구회 2018 동양철학연구 Vol.93 No.-

In this article, I made a comparative study about the academic features of Gubong(龜峯) Song Ik-Pil(宋翼弼. 1534~1599) and Yulgok(栗谷) Lee Yi(李珥. 1536~1584), and estimated the meaning of their friendship of moral justice. First, I studied about their academic features centrally the theory of Li Qi(理氣), the theory of Taiji(太極), and the theory of Li(禮). In the theory of Li Qi, there is no great difference. But Gubong emphasized the Li’s pleiotropic, and he understood the Principle is universal, material force limits(理通氣局) as the foundation of practice benevolence, righteousness, propriety, wisdom(仁義禮智). In the problem of the wayward human mind(人心) and the Moral mind(道心), Yulgok asserted ‘the theory of the wayward human mind and the Moral mind is the beginning and the end’(人心道心終始說), but Gubong considered the wayward human mind is not the the Devil, he regarded the wayward human mind changed as the conditions of low desire. In the the theory of Li(禮), Gubong explained the incorruptible(直) as RightMind(正心), insisted the principle of Li(禮). In future, In Confucianism of Giho School, they say the theory of Li Qi(理氣) and the mind and human nature originate from Yulgok, the theory of Li(禮) originate from Gubong. Gugong and Yulgok, their friendship of moral justice jumped over the Wall of rank, extended in the affairs of state, respected each other. From the friendship of moral justice between the Gubong and Yulgok, We can find the development of the Chosun Dynasty’s Neo-Confucianism and the hope of recovering reliability.

우담(愚潭)의 이기(理氣),사칠논(四七論) 소고(小考) - 퇴계(退溪)와의 관계를 중심으로-

손흥철 ( Heung Chul Son ) 한국철학사연구회 2007 한국 철학논집 Vol.0 No.22

조선후기 록문(鹿門) 임성주(任聖周)의 심논(心論)

손흥철 ( Heung Chul Son ) 한국철학사연구회 2009 한국 철학논집 Vol.0 No.26

안향(安珦)의 성리학(性理學) 전파(傳播)와 조선성리학(朝鮮性理學)의 정향(定向)

손흥철 ( Son Heung Chul ) 사단법인 퇴계학부산연구원 2018 퇴계학논총 Vol.31 No.-

In this paper, I studied the works of Hoeheon(晦軒) Anhyang(安珦. 1943-1306), who spread the study of Neo-confucianism to Goryeo(高麗), and the academic effects on Joseon‘s Neo-confucianism. When he went to the Yanjing(燕京) of Won(元) Dynasty, he became absorbed in Neo-confucianism and returned to Goryeo Dynasty with a book written by Zhuxi(朱熹), and he was absorbed in the study and education of Neo-confucianism. After that Neo-confucianism was then given academic and historical significance to the extent that it became the founding ideology of Joseon. Hoerheon is praised as “The eastern Zhuzi(朱子)”. But now, he has very little academic data. Accordingly, this paper reviews the introduction of Hoeheon's era perception and Neo-confucianism based on the previous studies, and reinvents Hoeheon's academic spirit through the current materials. In China, we studied the spread of Neo-confucianism studies and the characteristics of Neo-confucianism studies in the Won(元) Dynasty. Next, I studied the academic spirit and educational perspectives of Hoeheon. Hoerheon stressed that education is the most important project to establish a country correctly. Lastly, it was confirmed that Neo-confucianism, which was introduced by Hoeheon, became the founding ideology of Joseon, and that the development process of Joseon Neo-confucianism was already prepared from Hoeheon's Neo-confucianism. It also confirmed that the culture of Seowon(書院) started from Hoeheon. Through the above research, it was found that the spirit of the era and the spirit of his academic advancement were also necessary in today's 21st century. Through Anhyang's educational office, it was confirmed that the dedicated attitude of scholars and educators was necessary to develop the spiritual and cultural development of the nation and its people.