THE THEORY AND PRACTICE OF SAGE POLITICS: THE POLITICAL PHILOSOPHIES AND NEO-CONFUCIAN BASES OF YI HWANG AND YI I
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Yi Hwang and Yi I, who were one generation apart, played a central role in Chosŏn’s academic and political areas. They took the inner sage and outer sovereign as their academic ideal and accomplished great achievements regarding the ligi-simsŏng theories related to Neo-Confucianism based on Zhu Xi’s philosophy. They have more in common with each other than they have differences. Nevertheless their philosophies were quite dissimilar. Yi Hwang made clear the ethical orientation that should be pursued, by means of clearly distinguishing from all the other kinds of emotions, judgments, and behaviors those ones based on li. And he focused on mindfulness as a method of practice in order to materialize li without distortion by external environments or personal desires. Yi I attempted to offer a logical basis for the relationship between li and ki by strictly following the concept of definitions and examples from the ligi theory. This perspective may be conducive to explaining phenomena, however, this fails to offer a force able to change the psychophysical component of the self and guide society into further good. For this reason, Yi I notes the will and intention of mind-heart to turn from vice to virtue through self-cultivation. While Yi Hwang’s Ten Diagrams on Sage Learning focused on the learning and cultivation of the ruler, Yi I’s Essentials of Sage Learning emphasized the roles of the wise and ethical subordinates around the king. Given that Yi Hwang and Yi I were both intellectuals and public officials, it is difficult to separate their academic pursuits from their political practices. Therefore, their theoretical differences can explain their worldly and political choices.
Abstract
Yi Hwang and Yi I, who were one generation apart, played a central role in Chosŏn’s academic and political areas. They took the inner sage and outer sovereign as their academic ideal and accomplished great achievements regarding the ligi-simsŏng theories related to Neo-Confucianism based on Zhu Xi’s philosophy. They have more in common with each other than they have differences. Nevertheless their philosophies were quite dissimilar. Yi Hwang made clear the ethical orientation that should be pursued, by means of clearly distinguishing from all the other kinds of emotions, judgments, and behaviors those ones based on li. And he focused on mindfulness as a method of practice in order to materialize li without distortion by external environments or personal desires. Yi I attempted to offer a logical basis for the relationship between li and ki by strictly following the concept of definitions and examples from the ligi theory. This perspective may be conducive to explaining phenomena, however, this fails to offer a force able to change the psychophysical component of the self and guide society into further good. For this reason, Yi I notes the will and intention of mind-heart to turn from vice to virtue through self-cultivation. While Yi Hwang’s Ten Diagrams on Sage Learning focused on the learning and cultivation of the ruler, Yi I’s Essentials of Sage Learning emphasized the roles of the wise and ethical subordinates around the king. Given that Yi Hwang and Yi I were both intellectuals and public officials, it is difficult to separate their academic pursuits from their political practices. Therefore, their theoretical differences can explain their worldly and political choices.
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