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성교진 새한철학회 1998 哲學論叢 Vol.14 No.-
As two greatest Neo-confucian scholars in Korea, we can take Yi Toegye and Yi Yulgok. And it can be said that in constructing their philosophy, the former was much owing to the critical arguments of Ki Kobong and the latter to Seong Woogye. Through the correspondence between Yi Yulgok and Seong Woogye, we can see very clearly that Woogye raised the ciitical arguments against Yi Yulgok in order to consolidate his own philosophical system of Neo-confucianism in the swirl of controversy between Yi Toegye and Ki Kobong of his time. Based upon his theory of mutual arising of Li and Ch'i, Toegye held that four clues are derived from Li and seven fedings from Ch'i. Thus, the origins from which the physical mind and the moral mind are derived also can be divided into Li arising and Ch'i arising, Contrary to this, Woogye rejected the separateness of Li and Ch'i when not aroused, in his view of one arising of Li and Ch'i. So he considered that when the Nature reaches movable feeling already aroused, if Li is primary, it becomes the moral mind and if Ch'i is primary then the physical mind. Therefore, his theory of the physical mind and the moral mind can be supposed to be agree with the stuicture of his theory of Li and Ch'i. In conclusion, there are not a little doubts about the fitness of the concept of life, the norm of life and life-value argument to play a major role in ethical theory. Nevertheless, Korean Life Theohes arrived at not only allows morally specialized conception of life to be spread very broadly, but also contains a scheme for resolving problems generated by the crisis of environment.
成校珍 대구효성가톨릭대학교 1997 연구논문집 Vol.55 No.1
Ki kobong(1527~1572), ein Philosoph in der Zeit von Mieung Jong in Chosun-Dynastie. wurde in Kuangju Chonnam geboren. Sein Vater war Kijin, sein Onkel ist Kijun. Er bewahrte die Autoritat des Konfuzianismus und verehrte Jeung Po-eun, Kil ya-eun, Cho Jeung-am und Lee Toi-gae. Aber er war gegen Toigae in Beziehung auf den Neokonfuzianismus mit 32. Jahren. Am Ende seines Lebens lehrte er Seun-jo seine politische Gedanken, wurde der Prasident an der Seungkeunkan. Seine politischen Gedanken hat er in Nonsarok I.II. zusammengesetzt. Diese Abhandlung untersucht sein Nonsarok, demzufolge sind alle Menschen von der Natur gleich. Was er in den politischen Gedanken behauptete sind, ① mil der Menschlichkeit und Gerechtigkeit das verdordene Land zu retten. ② das Volk mit dem moralischen Gesetz zu regieren ③ den wirlklich redlichen Mannem die wichtigen Stellungen uberzugeben ④ die offentliche Meinung zuerlassen. Zusammengesagt, der eigentliche Zweck des Konfuzianismus liege sowohl in der theoretischen als auch in der praktischen. Obwohl das Lebensdauer Kobongs nicht so lang war, verwirklichte er die beiden Seiten der Philosophie, d.h. theoretischen und praktischen. Damit hat er auf Yulkok gorβen Einfluβ geubt. Er ist eider der groβten Philosophen des 16. Jahrhundert in Korea.