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Korean
Confucianism
Originating from the teaching of Confucius,
Confucianism entered Korea in the same period as Buddhism, the
Three Kingdoms period. In Koguro the T*aehak school was founded
for the teaching of the Confucian classics. The Paekche scholars
Ajikki and Wangin crossed over to Japan and enlightened them
to the truth of Confucianism by teaching them the Thousand Character
Classic (Chonjamun) and the Analects.
 By
the time of the Choson Dynasty. Confucian thought, as embodied
in the "Sugi Ch'iin" principle of first cultivating
oneself then ruling the nation, became the ruling ideology of
the nation as well as the heart of education. Internalized by
the people, it has today become the spiritual pillar of the
nation.
At the end of the Koryo Dynasty, Chu-t'zu's
Neo-Confucianism was introduced from China. Neo-Confucianism
sought to delve into the essence of the universe and the nature
of man with two concepts . "I" and "Ki."
(in Chinese. Li and Ch'i) In Korea during the middle of the
Choson Dynasty Yi Hwang (pen-name : T'oegye), and Yi I(pen-name
: Yulgok) greatly developed Neo-Confucianism, 1eading to the
of Confucian culture.
"I" inherently means the Patterning
or formative element, while "Ki" is the concretizing
or energizing element. In investigating the nature of man. T'oegye
advocated the primacy of "I." Explaining that when
"I" functions and "Ki" is subordinate the
four virtues arise (benevolence, Justice, etiquette and wisdom).
while in contrast when "Ki" functions and "I"
is subordinate, then the seven feelings-which could be good
or bad - appear (joy, anger, sadness, pleasure, love, hatred
and greed).
Yulgok, on the other hand, asserted the primacy
of "Ki." Believing that "Ki" was the basic
force, he asserted that "I" could not appear on its
own, but could only arise when "Ki" was functioning,
only then in a subordinate role.
As mentioned above, though T'oegye and Yulgok
didn't agree with each other on the academic opinions. they
had similar intentions to investigate the good nature of man
in order to realize the morality on not only the character building
but the state governing. T'oegye lived such a discreet life
practicing his academic theory that he became a good example
to others. Yulgok persisted in striving for national wealth
and power through the reform of system, the extension of speech,
the stabilization of economy and the completion of national
defense. His ideal of reform had an effect on the appearance
of Shirak. |
