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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- The Academy of Korean Studies THE REVIEW OF KOREAN STUDIES THE REVIEW OF KOREAN STUDIES Vol.3 No.2 DECEMBER 2000
- 발행연도
- 2000.12
- 수록면
- 19 - 33 (15page)
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This article is an examination of the characteristics of Tasan's ethical thought in comparison with Zhu Xi's by analyzing their commentaries on the Confucian Classics. Specifically, by comparing the theoretical positions of Tasan and Neo-Confucianists (mainly, Zhu Xi) concerning how to understand such controversial ethical concepts as heaven, nature, virtue, and self-cultivation, we shall be able to explore the essential characteristics of Tasan's ethics.
Critically pointing out that Neo-Confucianism had been formed under the influence of Buddhism which is basically inwardly oriented in its theoretical nature, Tasan greatly endeavored to renew the practicality of Confucianism. In Tasan's view, not only the Confucianist concept of virtue, but almost all of the concepts of Confucianism should be interpreted only in relation to its practice. And, such a practice cannot be separated from human relations, secular life or social events. Thus, we should cultivate ourselves in the midst of human relations or the business world without breaking away from secular life. In comparison with Zhu Xi, Tasan takes a more positive attitude towards secular life and human desires. Tasan's ethics is oriented more towards the common people and the laity rather than the spiritual elite. As such, Tasan's ethics can be characterized as plain and pragmatic rather than speculative and contemplative.
Critically pointing out that Neo-Confucianism had been formed under the influence of Buddhism which is basically inwardly oriented in its theoretical nature, Tasan greatly endeavored to renew the practicality of Confucianism. In Tasan's view, not only the Confucianist concept of virtue, but almost all of the concepts of Confucianism should be interpreted only in relation to its practice. And, such a practice cannot be separated from human relations, secular life or social events. Thus, we should cultivate ourselves in the midst of human relations or the business world without breaking away from secular life. In comparison with Zhu Xi, Tasan takes a more positive attitude towards secular life and human desires. Tasan's ethics is oriented more towards the common people and the laity rather than the spiritual elite. As such, Tasan's ethics can be characterized as plain and pragmatic rather than speculative and contemplative.
목차
What Are the Ultimate Grounds of Morality?
The View of Nature as Propensity
Are Virtues Endowed A Priori or Acquired A Posteriori?
What in ‘Illustrious Virtue’?
The Fundamental Principle of Tasan’s Ethics (Shu)
Self-Cultivation through the Practice of Human Affairs
Conclusion
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