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- 저자 : Gyoel Gim (검색결과 4 건)
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Gyoel Gim 퇴계학부산연구원 2011 退溪學論叢 Vol.17 No.-
'Ju-Jing居敬"and "Qiong-Li窮理" are two key elements of Cheng-Yi程이's practical theory. He thought that every human being has no difference with moral saints in light of human nature, but the mind containing "nature of matter 氣質 之性" can easily be confused by external objects. Therefore, first of all, we should control our mind if we want to be a saint. That is why Cheng-Yi so strongly emphasized "controlling one's mind", namely Jing敬. On the other hand, "Qiong-Li窮理" means "deliberation about Li理", Cheng-Yi derived it from the "to study the underlying principle to acquire knowledge格物致知" chapter of the Great Learning. It doesn't mean deliberations on a pure knowledge, but it means moral practices in our ordinary life. Cheng-Yi argues that this practice can raise our moral character and put us close to saint. Cheng-Yi describe the above two concepts as phrases "developing one's character needs Jing敬"(涵養須用敬) and "to practice is to widen knowledge"(進 學則在致知). That is, Ju-Jing居敬 is needed to control inner confusions caused by external objects and Qiong-Li窮理 to make right decision. These two concepts of practical theory are not separable. So I'd like to elucidate about these concepts and each would have two parts. At first, about Ju-Jing居敬, I'll dissert why Ju-Jing居敬 become an issue, and secondly introduce the contents of Ju-Jing居敬. Next, the key point of Qiong-Li窮理 is "to study the underlying principle to acquire knowledge格物致知", So to understand Qiong-Li窮理, I'll argue about Chi-zhi致知and Ge-Wu格物of theGreat Learning as a basis of Qiong-Li窮理.
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Gyoel Gim 성균관대학교 유교문화연구소 2024 Journal of Confucian Philosophy and Culture Vol.- No.41
In the seventeenth to the eighteenth centuries, East Asia witnessed new academic trends emphasizing social practice and reform over theoretical considerations. These trends gave rise to Silhak 實學 (“Practical Learning”) in Korea in the late Joseon dynasty, Qixue 氣學 (“Learning of Vital Forces”) in China in the late Ming and early Qing dynasties, and Kogaku 古學 (“Ancient Learning”) in Japan in the Edo period. A concept of “East Asian Silhak 東亞實學 (East Asian Practical Learning)” can be conceived in the context of strengthening the Confucian statecraft in the seventeenth and eighteenth centuries. However, in the nineteenth and twentieth centuries, this academic trend, so-called East Asian Practical Learning, was manifested in the form of “pursuit of Westcentered modernity” in the three East Asian countries. It would be appropriate to understand it as a “modern transformation of East Asian Confucian thought” rather than as the Confucian statecraft in the context of Confucianism. When attempting to incorporate the ideological transformation of Confucianism in East Asia in the nineteenth and twentieth centuries into the concept of Silhak, there are issues such as: the conceptual confusion between Silhak of the late Joseon dynasty of Korea and Kaozhengxue 考證學 (“Evidential Learning”) of the Qing dynasty of China; and their pursuit of modernity based on the premise of anti-Zhuzi studies. Given these complexities, this article underscores that the genesis of New Silhak in twenty-first-century East Asia lies in the simultaneous relationship between Zhuzi studies and Silhak, reflecting the Confucian ideal of neisheng waiwang 內聖外王 (“inner sage and outer king”).
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김결 ( Gim Gyoel ) 한국중국학회 2021 중국학보 Vol.96 No.-
This paper proceeds in three stages below. First, we summarize the prolonged debate about the mutual concealment between relatives(親親相隱) among contemporary scholars in the mainland China in the early 2000s, and clarify that how Meng zi diverted his thoughts into the school of benevolence from the school of filial piety, with focusing on the contradictory relationship between the benevolence and the filial piety, which is the argument by Liang Tao who is the researcher of Chinese unearthed documents. In the next place, we discuss that Meng zi turned the benevolence into the goodness of human nature to raise the benevolence to a metaphysical level. In this way, Meng zi settled the dominance relationship between the benevolence and the filial piety, which is being placed in the contradictory relationship after Confucius. Lastly, through the movie Shoplifters (2018), we observe that the discussions of moral metaphysics about the mutual concealment between relatives and the goodness of human nature could be experienced in our reality, not just a structure of abstract concepts.
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도심(道心)의 탈본체화 - 주희의 도심인심론(道心人心論)을 중심으로 -
김결 ( Gim Gyoel ) 충남대학교 유학연구소 2019 유학연구 Vol.49 No.-
This paper is the discussion that the division between earlier and later stage of Zhu Xi's DaoXin(道心, the way of heart and mind) and RenXin(人心, the human's heart and mind) Theory is based on the changes in theoretical system of ZhongHe old and new theories. Originally DaoXin and RenXin is comprehended based on the system of TianLi-RenYu(天理人欲, Heaven the Truth Human the False) in Chinese Confucianism. As DaoXin and RenXin is recognized as moral and ethical implications similar to TianLi-RenYu, it started to have dichotomical analytic system which is divided into the Ti(體, substance) and Yong (用, phenomenon). Under this system, DaoXin means TianLi(Heaven the Truth), Renxin means RenYu(Human the False). Zhu Xi along with other scholars, followed the traditional analysis in early theories of DaoXin and RenXin, DaoXin then means the WeiFa-Benti(未發本體, unrisen substance) of the ZhongHe old theory. Later, according to ZhongHe new theory, Xin(心, mind) earned the implications that it is the material of one body as it combined Xing(性, nature) and Qing(情, feeling) and exercised perceptions. As a result, Renxin became the main position of perceptions and the natural desire of sense organs as it escaped the value judgement in late DaoXin and RenXin Theory. Not only that, DaoXin as well did not included to the substance, which was represented as TianLi or WeiFa-Benti, and became the moral consciousness which is one of two different phenomenon of experiential mind. Therefore, early DaoXin and RenXin Theory as two different origins and was meant the substance and phenomenon during the period of ZhongHe old theory, then became two different perceptual occurrences which was driven from one experiential spirit after the period of ZhongHe new theory. That time, DaoXin is the perception of Xin, the heart of distinguishing worthiness and charging one's actions. DaoXin shall leave from substance's area and becomes one side of Xin, then its self-assertiveness will rise and conduct moral practice, this is the principal of Daoxin. This principle is also possible based on its substance, but must pass through the perception of Xin then possible to fulfill, this is the realization of Li(理, substance), practice theory and pursuit of Zhu Xi’s Philosophy.
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