Korean philosophy
Encyclopedia
Korean philosophy goes back more than two thousand years. Traditional Korean philosophy focused on a totality of world view. The emotional content of Shamanism
, and the unpredictable, and some aspects of Neo-Confucianism
were both integrated into it.
In the Four–Seven Debate with Ki Daesung, Toegye ( Yi Hwang, 1501 – 70 ), while being still dualistic, broke away from Chu Hsi by espousing the reciprocal emanation (hobal) of i and ki: with the Four, ki follows i when i becomes emanant; with the Seven, when ki becomes emanant, i ‘rides’ ki. Though he was critical of Toegye's idea that ki follows i as being dualistic, Yulgok (Yi I, 1536 – 84 ) nevertheless embraced his notion that i ‘rides’ ki: only ki is emanant and i moves its emanation; i and ki are ‘neither two things nor one thing’, as evidenced by ‘wondrous fusion’ (myohap). For Yulgok, original nature (i) and physical nature (ki) coalesce into one human nature. Toegye and Yulgok, whose thoughts culminated in an irenic fusionism, constituted the crowning phase of East Asian neo-Confucianism by exhibiting dialectical dexterity in articulating the concepts of i and ki, left unclarified by the Chinese.
Toegye also developed the neo-Confucianist concept of single-mindedness (kyung), which was a manifestation of his unequivocal humanism, as shown by his total rejection of the Mandate of Heaven (chunmyung), which still had a hold on the Chinese, including Chu Hsi. Toegye's kyung synthesized the primeval Korean sense of supreme-efforts-cum-earnest-devotion (chisung) with the Confucianist notion of holding fast to mind (jik-yung); he advocated self-efforts for creating a meaningful life. In particular, his concept of single-mindedness had a lasting influence on the Japanese neo-Confucianists of the Tokugawa period.
Every major Korean neo-Confucianist shared Toegye's preoccupation with single-mindedness, which signalled new stress on praxis in the development of Korean neo-Confucianism: the fusion of the metaphysical and the physical is better brought about through action than speculation, important as theory might be. That was the point of Yulgok's integration of sincerity (sung) with single-mindedness. In this respect Korean neo-Confucianism made a break with the Cheng-Chu school of Chinese neo-Confucianism, which was overly speculative.
, Hegel
, and the dialectician
s.
The strong influence of low church
Christianity, through missionary schools, led to practical American YMCA-style philosophy entering into Korea from the 1890s onwards. The discussion of Korean Christianity and Korean Christian philosophy
is complicated with many divisions, and discussed in articles elsewhere.
Philosophy in Korea was divided, by Western school, according to a kind of pragmatic mix of varied progressive libertarian beliefs in the south with highly variable changes from rigid authoritianism to softer and easier more pragmatic approaches from the 1990s onwards.
scholar-warriors of earlier times, if perhaps taken to absolutist extremes.
The main influence in North Korea
has been since 1996, the notion of "The Red Banner Spirit". This system of belief encourages the North Korean people to build a "kangsong taeguk", a fortress state, based on self-reliance and absolute loyalty to the leader (suryong). This philosophy was created by the "three generals of Mt. Paektu," referring to current North Korean leader Kim Jong-il, his father Kim Il-sung and his natural mother Kim Jong-suk. Again little is known of philosophical publications on this subject; but it appears to have replaced Marxism with a home-grown nationalistic ideology.
, followed by their birth name.
Korean shamanism
Korean shamanism, today known as Muism or sometimes Sinism , encompasses a variety of indigenous religious beliefs and practices of the Korean people and the Korean area...
, and the unpredictable, and some aspects of Neo-Confucianism
Korean Confucianism
Korean Confucianism is the form of Confucianism developed in Korea. One of the most substantial influences in Korean intellectual history was the introduction of Confucian thought as part of the cultural influence from China...
were both integrated into it.
Schools of thought in the Joseon period
This dynasty arose out of the military dictatorships and chaos of the preceding era. Transition in this era was from Buddhism to a soldierly approach to Neo-Confucianism. Much work was done, especially on commentaries, and the Chu Hsi school represented indeed the golden age of Korean religious philosophy. Metaphysical research at this time investigated the theological relations between principle (i) and material/vital force (ki), and between as well the four beginnings (sadan), and the seven feelings (ch'ilchong); with the division of the Joseon Confucianists into two leading schools: one on "force" and one on "principles". The philosopher Hwadam ( Suh Kyungduk, 1489–1546 ) moved to integrate i and ki and spoke of Great Harmony (taehwa).In the Four–Seven Debate with Ki Daesung, Toegye ( Yi Hwang, 1501 – 70 ), while being still dualistic, broke away from Chu Hsi by espousing the reciprocal emanation (hobal) of i and ki: with the Four, ki follows i when i becomes emanant; with the Seven, when ki becomes emanant, i ‘rides’ ki. Though he was critical of Toegye's idea that ki follows i as being dualistic, Yulgok (Yi I, 1536 – 84 ) nevertheless embraced his notion that i ‘rides’ ki: only ki is emanant and i moves its emanation; i and ki are ‘neither two things nor one thing’, as evidenced by ‘wondrous fusion’ (myohap). For Yulgok, original nature (i) and physical nature (ki) coalesce into one human nature. Toegye and Yulgok, whose thoughts culminated in an irenic fusionism, constituted the crowning phase of East Asian neo-Confucianism by exhibiting dialectical dexterity in articulating the concepts of i and ki, left unclarified by the Chinese.
Toegye also developed the neo-Confucianist concept of single-mindedness (kyung), which was a manifestation of his unequivocal humanism, as shown by his total rejection of the Mandate of Heaven (chunmyung), which still had a hold on the Chinese, including Chu Hsi. Toegye's kyung synthesized the primeval Korean sense of supreme-efforts-cum-earnest-devotion (chisung) with the Confucianist notion of holding fast to mind (jik-yung); he advocated self-efforts for creating a meaningful life. In particular, his concept of single-mindedness had a lasting influence on the Japanese neo-Confucianists of the Tokugawa period.
Every major Korean neo-Confucianist shared Toegye's preoccupation with single-mindedness, which signalled new stress on praxis in the development of Korean neo-Confucianism: the fusion of the metaphysical and the physical is better brought about through action than speculation, important as theory might be. That was the point of Yulgok's integration of sincerity (sung) with single-mindedness. In this respect Korean neo-Confucianism made a break with the Cheng-Chu school of Chinese neo-Confucianism, which was overly speculative.
Western philosophy in Korea from 1890-1945
Those who were sent to be educated in Japan, returned with limited knowledge of Western philosophy as a whole, although the German educational influence in Japan led to the beginning of interest in German idealists in Korea through indirect knowledge, with the exception of MarxKarl Marx
Karl Heinrich Marx was a German philosopher, economist, sociologist, historian, journalist, and revolutionary socialist. His ideas played a significant role in the development of social science and the socialist political movement...
, Hegel
Georg Wilhelm Friedrich Hegel
Georg Wilhelm Friedrich Hegel was a German philosopher, one of the creators of German Idealism. His historicist and idealist account of reality as a whole revolutionized European philosophy and was an important precursor to Continental philosophy and Marxism.Hegel developed a comprehensive...
, and the dialectician
Dialectician
A dialectician is a philosopher who views the world in terms of complementary opposites and the interactions thereof. In popular usage, the central feature of dialectic is the concept of "thesis, antithesis, synthesis" - when an idea or phenomenon arises, it carries within itself the seed of its...
s.
The strong influence of low church
Low church
Low church is a term of distinction in the Church of England or other Anglican churches initially designed to be pejorative. During the series of doctrinal and ecclesiastic challenges to the established church in the 16th and 17th centuries, commentators and others began to refer to those groups...
Christianity, through missionary schools, led to practical American YMCA-style philosophy entering into Korea from the 1890s onwards. The discussion of Korean Christianity and Korean Christian philosophy
Christian philosophy
Christian philosophy may refer to any development in philosophy that is characterised by coming from a Christian tradition.- Origins of Christian philosophy :...
is complicated with many divisions, and discussed in articles elsewhere.
Philosophy in Korea was divided, by Western school, according to a kind of pragmatic mix of varied progressive libertarian beliefs in the south with highly variable changes from rigid authoritianism to softer and easier more pragmatic approaches from the 1990s onwards.
North Korean post-1945 philosophy
In the republican period, post-1945, Marxism-Leninism in the north was built on the Confucian yangbanYangban
The yangban were part of the traditional ruling class or nobles of dynastic Korea during the Joseon Dynasty. The yangban were either landed or unlanded aristocracy who comprised the Korean Confucian idea of a "scholarly official." In reality, they were basically administrators and bureaucrats who...
scholar-warriors of earlier times, if perhaps taken to absolutist extremes.
The main influence in North Korea
North Korea
The Democratic People’s Republic of Korea , , is a country in East Asia, occupying the northern half of the Korean Peninsula. Its capital and largest city is Pyongyang. The Korean Demilitarized Zone serves as the buffer zone between North Korea and South Korea...
has been since 1996, the notion of "The Red Banner Spirit". This system of belief encourages the North Korean people to build a "kangsong taeguk", a fortress state, based on self-reliance and absolute loyalty to the leader (suryong). This philosophy was created by the "three generals of Mt. Paektu," referring to current North Korean leader Kim Jong-il, his father Kim Il-sung and his natural mother Kim Jong-suk. Again little is known of philosophical publications on this subject; but it appears to have replaced Marxism with a home-grown nationalistic ideology.
Buddhist philosophers
- Sungnang (circa 6th century)
- Wonch'ukWonch'ukWonch'uk was a Korean Buddhist monk who did most of his writing in China though his legacy was transmitted by a disciple to Silla. One of the two star pupils of Xuanzang, his works and devotion to the translation projects was revered throughout China and Korea, even his fame reached Chinese rulers...
(613–696) - WonhyoWonhyoWonhyo was one of the leading thinkers, writers and commentators of the Korean Buddhist tradition. Essence-Function , a key concept in East Asian Buddhism and particularly that of Korean Buddhism, was refined in the syncretic philosophy and worldview of Wonhyo.As one of the most eminent...
(617–686) - UisangUisangUisang was one of the most eminent early Silla Korean scholar-monks, a close friend of Wonhyo .He traveled to China, studying at Mount Zhongnan as a student of the influential Huayan master Zhiyan and as a senior colleague of Fazang , with whom he established a lifelong correspondence...
(625–702) - Uicheon (1055–1101)
- JinulJinulChinul or Jinul was a Korean monk of the Goryeo period, who is considered to be the most influential figure in the formation of Korean Seon Buddhism....
(1158–1210)
Korean Neo-Confucian philosophers
- Jeong Do-jeon (1342–1398)
- Seo Gyeong-deokSeo Gyeong-deokSeo Gyeong-deok was a Korean Neo-Confucianist philosopher during the Joseon Dynasty. he affected to some Taoism.-Works:* Hwadamjip - collection of his writings* Woniki - About origin of Qi...
(1489–1546) - Yi Eon-jeokYi Eon-jeokYi Eon-jeok , sometimes known by his pen name Hoejae, was a public official and intellectual of the middle Joseon Dynasty of Korea. He was born and died in Gyeongju, then the capital of Gyeongsang province. Like most intellectuals from Gyeongsang in this period, he was a member of the Sarim faction...
(1491–1553) - Jo Sik (1501–1572)
- Yi HwangYi HwangYi Hwang is one of the two most prominent Korean Confucian scholars of the Joseon Dynasty, the other being his younger contemporary Yi I . A key figure of the Neo-Confucian literati, he established the Yeongnam School and set up the Dosan Seowon, a private Confucian academy. Yi Hwang is often...
(1501–1570) - Yi IYi IYi I was one of the two most prominent Korean Confucian scholars of the Joseon Dynasty, the other being his older contemporary, Yi Hwang . Yi I is often referred to by his pen name Yulgok...
(1536–1584) - Jeong Je-du (1649–1736)
- Jeong Yak-yongJeong Yak-yongJeong Yak-yong was a leading Korean philosopher in the late Joseon Dynasty. He has usually been regarded as one of the greatest thinkers of the so-called "Practical Learning" movement...
(1762–1836) - Kim Jeong-hui (1786–1856)
Major philosophical figures of the Joseon period
These are listed by their most commonly used pen namePen name
A pen name, nom de plume, or literary double, is a pseudonym adopted by an author. A pen name may be used to make the author's name more distinctive, to disguise his or her gender, to distance an author from some or all of his or her works, to protect the author from retribution for his or her...
, followed by their birth name.
- Yeoheon Jang Hyeon-gwang (1554–1637)
- Hagok Jeong Je-du (1649–1736)
- Udam Jeong Si-han (1625–1707)
- Sambong Jeong Do-jeon (1337–1398)
- Dasan Jeong Yag-yong (1762–1836)
- Namdang Han Won-jin (1682–1750)
- Damheon Hong Tae-yong (1731–1783)
- Nosa Gi Jeong-jin (1798–1876)
- Gobong Gi Dae-seung (1527–1572)
- Haseo Kim In-hu (1511–1560)
- Maewoldang Kim Si-seupKim Si-seupKim Si-seup was a Korean scholar and author.-Background:Kim Si-seup's ancestors originally came from Gangneung, Gangwon-do, but Kim himself was born in Seoul....
(1435–1493) - Yangchon Gwon Geun (1352–1409)
- Yeonam Bak Ji-won (1737–1805)
- Seogye Bak Se-dang (1629–1703)
- Hwadam Seo Gyeong-deokSeo Gyeong-deokSeo Gyeong-deok was a Korean Neo-Confucianist philosopher during the Joseon Dynasty. he affected to some Taoism.-Works:* Hwadamjip - collection of his writings* Woniki - About origin of Qi...
(1489–1546) - Ugye Seong Hon (1535–1598)
- Uam Song Si-yeolSong Si-yeolSong Si-yeol , also known by his penname U-am, was a Joseon Dynasty-era politician and Korean Neo-Confucianism scholar and philosopher. Born in Okcheon, North Chungcheong, Korea, he was known for his concern with the problems of the common people...
(1607–1689) - Hanju Yi Jin-sang (1818–1885)
- Hwaseo Yi Hang-no (1792–1868)
- Toegye Yi HwangYi HwangYi Hwang is one of the two most prominent Korean Confucian scholars of the Joseon Dynasty, the other being his younger contemporary Yi I . A key figure of the Neo-Confucian literati, he established the Yeongnam School and set up the Dosan Seowon, a private Confucian academy. Yi Hwang is often...
(1501–1570) - Yulgok Yi IYi IYi I was one of the two most prominent Korean Confucian scholars of the Joseon Dynasty, the other being his older contemporary, Yi Hwang . Yi I is often referred to by his pen name Yulgok...
(1536–1584) - Seongho Yi IkSeongho Yi IkSeongho Yi Ik was an early Silhak philosopher and social critic. He was born to a yangban family of the Yeoju Yi clan. Like most in his position, he studied for the gwageo in order to gain a position of rank; but failed in his first attempt in 1705...
(1681–1763) - Ban-gye Yu Hyeong-wonYu Hyeong-wonYu Hyeong-won was a Korean pioneer of the silhak thinking and scholar from the Munhwa Yu clan during the late period of the Joseon Dynasty. His family had high official positions in generation.-References:...
(1622–1673) - Baek-ho Yun Hyu (1617–1680)
See also
- SilhakSilhakSilhak was a Korean Confucian social reform movement in late Joseon Dynasty. Sil means "actual" or "practical," and hak means "studies" or "learning." It developed in response to the increasingly metaphysical nature of Neo-Confucianism that seemed disconnected from the rapid agricultural,...
- SeohakSeohakSeohak was the introduction of technology, philosophy and most prominently, Catholicism and Western ideas to Joseon Korea in the 18th century. It is also occasionally referred to as Cheonjuhak which means 'Heavenly Learning'.-History:...
- JucheJucheJuche or Chuch'e is a Korean word usually translated as "self-reliance." In the Democratic People's Republic of Korea , "Juche" refers specifically to a political thesis of Kim Il-sung, the Juche Idea, that identifies the Korean masses as the masters of the country's development...
- SongunSongunSŏn'gun, often spelled Songun, is North Korea's "Military First" policy, which prioritizes the Korean People's Army in the affairs of state and allocates national resources to the army first...
- Essence-Function (體用)
- Korean BuddhismKorean BuddhismKorean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what it sees as inconsistencies in Mahayana Buddhism. Early Korean monks believed that the traditions they received from foreign countries were internally inconsistent. To address this, they developed a new...
- Korean ConfucianismKorean ConfucianismKorean Confucianism is the form of Confucianism developed in Korea. One of the most substantial influences in Korean intellectual history was the introduction of Confucian thought as part of the cultural influence from China...
- List of Korean philosophers
- Traditional Korean thoughtTraditional Korean thoughtTraditional Korean thought has been influenced by a number of religious and philosophical thought-systems over the years. As the main influences on life in Korea, often Korean Shamanism, Buddhism, and Confucianism. These movements have shaped Korean life and thought...