Problems of Feelings(情) in Yulgok’s Neo‐Confucianism in Choson: Focused on the Morality of Feelings and It’s Systematic Theory
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The establishment of humanity separated from God in Europe was an initial point of sweeping modern transformation of the world and the freed humanity demanded explanations of its various workings. The Mind‐Body Problem was one of the philosophical responses to this demand and contrasted the roles ‘reason’ and ‘emotion/feeling’ plays in Western philosophy. ‘Reason’ and ‘emotion,’ however, were not viewed on equal terms: whether it was Plato’s tripartite metaphor of the chariot drawn by two horses or Hegel’s metaphor of master and slave, the predominance of reason as the regulator of emotion has been presumed. However, there is a growing awareness that the long‐standing predominance of reason is more stifling than liberating, and the emergence of “Emotivism” that acknowledges the significance of emotion as the central force in human nature is merely one of the numerous signs of growing predicament of reason as the master of humanity. Interestingly, the recent philosophical debate on emotion and ethics in Anglo‐American philosophy are not much different from those in Choson Neo‐Confucianism, which was intensely engaged with the intellectual issues related with reason, feeling/emotion and their ethical implications. For instance, feeling‐based reason and the ethics built upon it was seriously debated in early Choson Neo‐Confucianism and the two main thinkers of the 16th century, T'oegye Yi Hwang (1501‐1570) and Yulgok Yi I (1536‐1584) left inspiring works on the subject. Having the entire history of Choson Neo‐Confucianism in mind-and-heart, I will focus on how Yulgok developed profound philosophical visions of the human mind-and-heart and its structure and function through their analyses of the Four Beginnings and the Seven Feelings, and further the theory of the human mind and moral mind.
Abstract
The establishment of humanity separated from God in Europe was an initial point of sweeping modern transformation of the world and the freed humanity demanded explanations of its various workings. The Mind‐Body Problem was one of the philosophical responses to this demand and contrasted the roles ‘reason’ and ‘emotion/feeling’ plays in Western philosophy. ‘Reason’ and ‘emotion,’ however, were not viewed on equal terms: whether it was Plato’s tripartite metaphor of the chariot drawn by two horses or Hegel’s metaphor of master and slave, the predominance of reason as the regulator of emotion has been presumed. However, there is a growing awareness that the long‐standing predominance of reason is more stifling than liberating, and the emergence of “Emotivism” that acknowledges the significance of emotion as the central force in human nature is merely one of the numerous signs of growing predicament of reason as the master of humanity. Interestingly, the recent philosophical debate on emotion and ethics in Anglo‐American philosophy are not much different from those in Choson Neo‐Confucianism, which was intensely engaged with the intellectual issues related with reason, feeling/emotion and their ethical implications. For instance, feeling‐based reason and the ethics built upon it was seriously debated in early Choson Neo‐Confucianism and the two main thinkers of the 16th century, T'oegye Yi Hwang (1501‐1570) and Yulgok Yi I (1536‐1584) left inspiring works on the subject. Having the entire history of Choson Neo‐Confucianism in mind-and-heart, I will focus on how Yulgok developed profound philosophical visions of the human mind-and-heart and its structure and function through their analyses of the Four Beginnings and the Seven Feelings, and further the theory of the human mind and moral mind.
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