This This paper examines the acceptance and criticism of Zhuzi(朱子)’s Zhonghe(中和) theory in the Choseon Jingxue(經學) of the 16th and 17th Centuries. In order to discuss the Zhuzi(朱子)’s Zhonghe(中和) theory, I first thought that the conceptual analysis of Doctrine of the Mean(中庸) is necessary for the ‘喜怒哀樂之未發謂之中, 發而皆中節謂之和’. As a result of this analysis, it was confirmed that the concept of Zhonghe(中和) of Doctrine of the Mean(中庸) was basically a matter of feeling. This indicates that the Zhonghe(中和) idea of Doctrine (...) of the Mean(中庸) takes the issue of feeling more important than reason. This point can be understood as a dimension of the same context in that Western thought emphasizes reason and Eastern thought emphasizes emotion. It is judged that the Zhonghe(中和) idea of Doctrine of the Mean(中庸) centering on this feeling of appreciation has led to the time of the Lijizhushu(禮記注疏). This Zhonghe(中和) thought based on emotion of Doctrine of the Mean(中庸) is newly interpreted by the Cheng-Zhu School(程朱學). Especially, the recognition of ‘Zhong(中)’ in the Weifa(未發) as Li(理) can be called a great change in the mind-nature theory(心性論) of Doctrine of the Mean(中庸). This interpretation of Zhonghe(中和) was largely accepted in the 16th and 17th century Choseon Dynasty, and the representative character is Cho Ik(趙翼). On the other hand, there was also a person who did not accept this interpretation of Zhonghe(中和) as it was. The representative figure is Park Sedang. Park Sedang was unable to accept Zhu Xi’s philosophical interpretation of Weifa(未發) in his perception of Zhonghe(中和) theory. He recognized that in human mind there could hardly be a state of Weifa(未發) in which a glimmer of thought does not arise. This is why he did not accept Zhu xi’s philosophical interpretation of considering the state of 'Weifa(未發) as ‘Jiran-Budong(寂然不動)’. I think that Park Sedang's view on Zhonghe(中和) is closer to the previous Zhonghe theory(中和舊說) of Zhu Xi. (shrink)

v. 1. Insa p'yŏn -- v. 2. Ch'ŏnmun p'yŏn.

Tasan Chong Yagyong (1762-1836) is one of the most creative thinkers Korea has ever produced, one of the country's first Christians, and a leading scholar in Confucian philosophy. Born in a staunchly Neo-Confucian society, in his early twenties he encountered writings by Catholic missionaries in China and was fascinated. However, when he later learned that the Catholic Church condemned the Confucian practice of placing a spirit tablet on a family altar to honor past generations, he left the small Catholic community (...) he had helped found and ostensibly returned to the Neo-Confucian fold. Nevertheless, the Christian ideas he studied in his youth influenced his thinking for the rest of his life, stimulating him to look at Neo-Confucianism with a critical eye and suggest new solutions to problems Confucian scholars had been addressing for centuries. A Korean Confucian's Advice on How to Be Moral is an annotated translation of Tasan's commentaries on the Confucian classic Zhongyong (usually translated as The Doctrine of the Mean) in which he applies both Confucianism and Christianity to the question of how to best develop a moral character. Written as a dialogue with King Chongjo, (r. 1776-1800) these texts reveal how Tasan interpreted his Confucian tradition, particularly its understanding of how human beings could cultivate morality, while the king's questions illustrate the mainstream Neo-Confucianism Tasan was reacting against. Tasan challenged the non-theistic standard, insisting that living a moral life is not easy and that we need to be motivated to exert the effort necessary to overcome our selfish tendencies. He had abandoned his faith by the time he wrote these commentaries but, influenced by Catholic works and determined to find a more effective way to live a moral life than non-theistic Neo-Confucianism provided, Tasan constructed a Confucian philosophy of moral improvement centered on belief in God. This translation, helpfully annotated for context and analysis, is an exploration of early Korean engagement with the West and a powerful guide to all those interested in Confucianism, Christianity, and morality. (shrink)