<!------------------------------------------------------------------------> <!-- --> <!-- --> <!-- * Yٳ$X ٳX|  J@ 4 x07ǔ iȲ. --> <!-- --> <!-- * 0 X8m@ http://theology.co.krD tǩt 0 Ȳ. --> <!-- --> <!-- --> <!-- --> <!-- Copyright (c) ȠX Yٳ$ All rights reserved. --> <!-- Contact http://theology.co.kr for more information. --> <!-- --> <!-- Chun Chul's theology town | http://theology.co.kr --> <!-- --> <!------------------------------------------------------------------------> <!%%%%%%%%%%%%%%% t ȩ ‘ %%%%%%%%%%%%%%%> <head> <meta name="description" content="Chun Chul's Theology Town | ȠX Yٳ$"> <title>, ବ,  | 䲰 }ũX Y x` l - t` ijUX =p l1D <\ </title></head> <!%%%%%%%%%%%%%%% t ȩ ] %%%%%%%%%%%%%%%> <style> P{line-height:13pt;font-size:9pt;} font{line-height:13pt;font-size:9pt;} A:link {color: #336699;text-decoration:none;} A:visited {color: #336699; text-decoration:none;} td {font-size:9pt; line-height:13pt;} </style> </style> <div align=right><font face="Verdana, Arial, Helvetica, Geneva, ˳" color="#D8D8D8" size=2><b> Unterwegs zur Theologie <img src=http://theology.co.kr/image/icon/Bibliothek.gif></div></b> <TABLE cellSpacing=0 cellPadding=0 width=100% align=center bgColor=#ffffff border=0> <TBODY> <TR> <TD> <TABLE cellSpacing=2 cellPadding=0 width="100%" border=0> <TBODY> <TR> <TD bgColor=white><IMG height=5 width=25><BR></TD> <TD bgColor=#CE4508><IMG height=5 width=1><BR></TD> <TD bgColor=#089621><IMG height=5 width=1><BR></TD> <TD bgColor=#101084><IMG height=5 width=1><BR></TD> <TD bgColor=#FF8E29><IMG height=5 width=1><BR></TD> </TR></TBODY></TABLE></TD></TR></TBODY></TABLE> <table border=0 width=600 align=left> <tr> <td width=50><img src=http://theology.co.kr/article/icon.jpg width=150 height=30></td> <td> </a></td> </tr> <tr> <td bgcolor=white></td> <td bgcolor=white> <br><br><br><font size="2"> <FONT FACE="Verdana,Times" color:#39392A> <!%%%%%%%%%%%%%%% 8 ‘ %%%%%%%%%%%%%%%> <!%%%%%%%%%%%%%%% 8 ‘ %%%%%%%%%%%%%%%> <Center> <b><font color=#336699> 䲰 }ũX Y x` l<br> - t` ijUX =p l1D <\ - </font></b><br><br></center> <b>|8Ȑ:</b> <sup class="footnote"><a href="http://www.jgpark.net/" target="_blanK">1</a></sup>,  <sup class="footnote"><a href="http://www.hs.ac.kr/kor/academics/curriculum_03.php?filtermajor=401010&gubun=&main=" target="_blanK">2</a></sup>, ବ<sup class="footnote"><a href="http://scos.skku.edu/scos/menu_1/sub_01_05.jsp" target="_blanK">3</a></sup><br><br> <sup class="footnote"><a href="http://www.jgpark.net/" target="_blanK">1</a></sup>mT<0 <br> <sup class="footnote"><a href="http://www.hs.ac.kr/kor/academics/curriculum_03.php?filtermajor=401010&gubun=&main=" target="_blanK">2</a></sup>\YP <br> <sup class="footnote"><a href="http://scos.skku.edu/scos/menu_1/sub_01_05.jsp" target="_blanK">3</a></sup>1YP <br> <br><br> <b>|8:</b> ٳŠY 46, 2016D 12 31|, pp.193-223. <br> <b>|8:</b> \mٳŠYՌ<br><br> <b>\}:</b><br><br> <div align=justify> l 8X X0X  x 8D m xX l1X 䲰X lp| , 䲰 t Ȳ Y xttX \ D XՔp D P . t| t ̸ !t 䲰 YX ō1 ō1D pȅX,  !t 䲰 YX N^@ )Y;N P, f B PD X. 䲰@ @  ` "oox[f| X, ֵXX tPtX x`ĬX 1Y D X, p X t )D ij` \ YX lݹD >X. Ȕ ̹<br> <b>  </b> 䲰, ȹL$ƬX, Y, Y, , , <, ƅ, ij <br><br> </div> <b>|8(:</b> <br><br> <OL type="1"> <li>䴴 й <li>䲰 YX ō1 ō1 <li>䲰 YX N^@ )Y;N <li>䲰 YX f B <li>` <li>88</br> <li>Abstract</ol> <br> <br> <hr color=#CCD5D9 size="1"> <br> <br> <b><font color=#336699>Study on Dasan Jeong Yak-Yong s philosophical Humanism - Centered on the creative Reconstruction of Mind-Body Theory and Morality Principle </b><br><br></font> <b>Author:</b> Jae-Gahb Park<sup class="footnote"><a href="http://www.jgpark.net/" target="_blanK">1</a></sup>, Chul Chun<sup class="footnote"><a href="http://www.hs.ac.kr/kor/academics/curriculum_03.php?filtermajor=401010&gubun=&main=" target="_blanK">2</a></sup>, Jae-Suk Go<sup class="footnote"><a href="http://scos.skku.edu/scos/menu_1/sub_01_05.jsp" target="_blanK">3</a></sup> <br><br> <sup class="footnote"><a href="http://www.jgpark.net/" target="_blanK">1</a></sup>Graduate School of Cancer Science & Policy, National Cancer Center<br> <sup class="footnote"><a href="http://www.hs.ac.kr/kor/academics/curriculum_03.php?filtermajor=401010&gubun=&main=" target="_blanK">2</a></sup>Hanshin University<br> <sup class="footnote"><a href="http://scos.skku.edu/scos/menu_1/sub_01_05.jsp" target="_blanK">3</a></sup>Sungkyunkwan University <br><br> <b>Source:</b> Asian Philosophy, Vol. 46 (2016.12.31.), 193-223.<br> <b>Publisher:</b> The Society for Asian Philosophy in Korea<br><br> <b>Abstract:</b><br><br> <Abstract> The purpose of this study is to reveal the reason structure of Dasan(6q\ Nޓ Jeong Yak-Yong, 1762~1836), which newly recognized and reconstructed the human and the world at the center of the transition period of civilization, and to present a unique perspective of philosophical human understanding of Dasan s thought.<br> For this, this study illuminates the continuity and discontinuity of Dasan and Seohak (x[, Western Thoughts), which functioned as an important cornerstone of forming Dasan s thought in the aspect of Historical Resources, and analyzed the concepts of Sangti ( N^ , God of governing the Sky) and Tienju ()Y;N), which constitutes the core of ontology in Dasan s thought, and Spiritual Brightness(f, lngmng) and spirit of Dasan and Seohak (x[, Western Thoughts) in the aspect of ideology.<br> In his youth, Dasan encountered the Western Books translated in Chinese about the Mission Theory to Spread Catholicism(܈Q֊) and found a hope for a new Confucianism to lead the reconstruction of the Chosun society that would overcome the defunct of Neo-Confucianism in the Noron (the Old Scholars, 4֊) line, which was the ideology of social rule at that time, and lead the reconstruction of the Chosun society.<br> Although Sangti ( N^) transcends all things and creates and presupposes all things, it is now here manifested in the subtle moral sentiment and is intrinsic to the mind and forms the original state without being separated from the mind. The idea of Li (t, Principle) is just a reason manifested in natural objects, or a Jiri (h̑, logic) that reveals itself in human mind. Rather, the Supreme Ultimate (tij, *Yui ; the Supreme Polarity) and the nothingness Ultimate(wj, !qui) are not the Heavenly Principle ()Yt, tinl) of a formless reason but the originally Vital Enery(CQ#l, yunq) to stay in a chaotic state The intangible Daosim (S_, dox+n) of the Spiritual Brightness is not a Being that transcends the mind or observes the self beyond the body. Since the original state of the mind confirmed by the pure emotion is the Substance (Ԛ, t), the Substance and the Usefulness ((u, yng) are not distinguished.<br> Heaven is fully inherent in the Daosim of man, and there is no gap with the human mind, it can be said to be in a state of no gap between Heaven and Man beyond the idea that Heaven and man are one. Also, since the Daosim of man is the idea that Knowledge and Action becomes one such as the cultivated wisdom and the cultivated ability, the strong power of moral practice is secured in the Daosim of man.<br> Of course, even if the tendency to love good and dislike evil is manifestation of the Shangti, human subjectivity is not lacking. Responsibility for sustaining moral thinking and behavior rests on the mind of  autonomy. The origin of evil is not in the quality, but it depends on whether the mind pursues the Nature which is the fondness of Supremacy, or the Nature of Shape and body which is the fondness of Shape material.<br> The Moral Theory and the Psychoanalogy, which Dasan conceived in the historical dialogue with the two civilizations in the civilization of the transition period, remain for us as a valuable insight and heritage for the creative reconstruction of the 21st century philosophical Humanism. <br><br><br><br> <b>Keyword</b> Dasan, Matteo Ricci, Confucian, Western Thoughts, Sangje, Spirit, Spiritual Brightness, Daosim <br> <br> <br> <!%%%%%%%%%%%%%%% 8 ] %%%%%%%%%%%%%%%> <!%%%%%%%%%%%%%%% 8 ] %%%%%%%%%%%%%%%> <br><br><br> <center> <a href="http://theology.co.kr/article"><img src="http://theology.co.kr/image/ball/tv-punkt.gif" border="0"></a> <br><br><br><br><br><br> </td></tr></table>