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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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초록· 키워드
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The purpose of this thesis is to explore the thoughts for heterodoxy of Chosun and the attitudes towards Yang-ming theory.
In anicent Confucism(Confucius and Mencius), the heterodoxy assumed the defiant attitude toward family hierarchy and social hierarchy - hierarchy of sovereign and subject - that is, moral rules to govern the Five Human Relations.
Neo-Confucianism is the same. Zu-Xie, who is a representative in Neo-Confucianism in China, criticized the Buddism that denies the reality of world and Li - the laws of nature and human-society -.
In the first term of Chosun Dynasty, Neo-Confucianist followed the viewpoint of Zu-Xie and present three critical point. First, the denial of human duties(relations) in Buddismwas criticized. Second, the made the economic criticism based the four classes of Confucianism (i.e. the nobles, farmers, artisans, and merchants), Third, they made the theorical criticism toward Buddism that is based the theory of the substance and cultivation of the mind in Confucianism.
With this viewpoint for a base, Lee T'oegye, the great master of Neo-Confucianism in Chosun Dynasty of the sixteen century, severely criticized Yang-ming's thoughts as it resembled the Buddism, especially the dctrine of the Zen sect. Then, Lee T'oegye became the greatest critic of Yang-ming's thoughts and his criticism had been a standard on the heterodoxy. Yi-Yi's opinion was alike.
Yang-ming Wang genuinely intended to realize Confucian morality(Chen-Li) in concrete human life. However, the thoughts of Yang-ming had been not accepted and correctly interpreted in Chosun Dynasty. Therefore Jeong Je du, the great master of Yang-ming theory in the Chosun Dynasty of the seventeen century, criticized the view of Zu-Xie and Lee T'oegye, and claimed correctly to interpret of Yang-ming theory. Therefore a study on the thoughts of Jeong Je du is necessary hereafter.
In anicent Confucism(Confucius and Mencius), the heterodoxy assumed the defiant attitude toward family hierarchy and social hierarchy - hierarchy of sovereign and subject - that is, moral rules to govern the Five Human Relations.
Neo-Confucianism is the same. Zu-Xie, who is a representative in Neo-Confucianism in China, criticized the Buddism that denies the reality of world and Li - the laws of nature and human-society -.
In the first term of Chosun Dynasty, Neo-Confucianist followed the viewpoint of Zu-Xie and present three critical point. First, the denial of human duties(relations) in Buddismwas criticized. Second, the made the economic criticism based the four classes of Confucianism (i.e. the nobles, farmers, artisans, and merchants), Third, they made the theorical criticism toward Buddism that is based the theory of the substance and cultivation of the mind in Confucianism.
With this viewpoint for a base, Lee T'oegye, the great master of Neo-Confucianism in Chosun Dynasty of the sixteen century, severely criticized Yang-ming's thoughts as it resembled the Buddism, especially the dctrine of the Zen sect. Then, Lee T'oegye became the greatest critic of Yang-ming's thoughts and his criticism had been a standard on the heterodoxy. Yi-Yi's opinion was alike.
Yang-ming Wang genuinely intended to realize Confucian morality(Chen-Li) in concrete human life. However, the thoughts of Yang-ming had been not accepted and correctly interpreted in Chosun Dynasty. Therefore Jeong Je du, the great master of Yang-ming theory in the Chosun Dynasty of the seventeen century, criticized the view of Zu-Xie and Lee T'oegye, and claimed correctly to interpret of Yang-ming theory. Therefore a study on the thoughts of Jeong Je du is necessary hereafter.
목차
1. 서론
2. 전통 유교의 異端觀
3. 조선 초기의 이단관
4. 李滉의 이단관과 양명학 비판
5. 李珥의 양명학 비판
6. 결론
참고문헌
Abstract
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