Spirit of Confucianism and Characteristics of Zhu Xi Learning in Chosŏn Korea, Focusing on Confucius, Zhu Xi and Yi Hwang

Title

Spirit of Confucianism and Characteristics of Zhu Xi Learning in Chosŏn Korea, Focusing on Confucius, Zhu Xi and Yi Hwang

Author

Young-ho LEE and Min-jeong BAEK

Page

101-127

DOI

10.6163/TJEAS.201812_15(2).0004

Abstract

　　This paper takes a comparative approach to understanding the Confucian tradition as it evolved in China and Korea. The paper consists of three sections. The first section is devoted to showing how Confucius succeeded in shifting men’s concerns from the divine world to the human world. The second section deals with Zhu Xi’s philosophical exploration of mind and universe beyond the practical ethics espoused by classical Confucianism. In the third section, it is argued that Yi Hwang revitalized Zhu Xi’s philosophy of principle by reformulating it in line with the utmost goal of moral cultivation and also by opening the possibility of worshipping it religiously.
　　Neo-Confucianism in Chosŏn Korea basically succeeded the great tradition of Confucianism in China. Thus the practical ethics of classical Confucianism and Zhu Xi’s theories of principle and mind/heart were faithfully embraced by the Chosŏn Confucians, notably Yi Hwang. Nevertheless, the adoption of Chinese Confucianism in Korea underwent dynamic innovation, reflecting the political and intellectual changes during the late Koryŏ and the early Chosŏn. The architects of the new dynasty, like Chŏng Tojŏn, took a political approach in adopting Confucianism as a source of institutional reforms at the time of the dynastic transition. Despite their political victory, the Confucian politicians in the early Chosŏn were challenged by the moralist Confucian literati who had stayed outside the central political scene.
　　In reaction to the politicization and rationalization of Confucianism during the dynastic change, the Korean moralist Confucians, led by Yi Hwang added a religious dimension to Zhu Xi’s philosophy of principle by opening the possibility of worshipping it as the transcendental and autonomous master of the moral universe. Yi Hwang put forms of activity and functionality into the concept of i 理, the principle of Zhu Xi’s Neo-Confucianism. Furthermore, he conceived i as equivalent to the Emperor in Heaven, who is a personified god. The study on reverence that Yi Hwang emphasized was similar to the attitude of religious devotion towards the Emperor in Heaven. Afterwards, the T’oegye School created a strict scholarly community based on religious reverence and formed the unique characteristics of Zhu Xi’s Neo-Confucianism in Chosŏn, in which scholarship, religion and politics were integrated.

Keyword

Confucianism, Zhu Xi Learning in Chosŏn Korea, Confucius, Zhu Xi, Yi Hwang, Religion

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