> Rusty OLD FOOL, you should not blame Confucius for your ignorance. You
> should blame your chop suey parents keeping you in their chop suey
> restaurant kitchen too long that made you a chop suey idiot. Now, here
> is another Confucianism for you to learn, let's see if you can be less
> chop suey idiot!
>
> Your Confucius
>
> Confucianism in Korea
>
> Although Confucianism was introduced to Korea before Buddhism, its
> ideological flowering occurred later through the introduction of Neo-
> Confucianism during the late-Koryo and early-Choson periods. For this
> reason, we will look at five Confucian thinkers from the Choson
> period.
>
> Chong To-jon (1342-1398), styled Sambong, was a thinker who played a
> central role in overthrowing the Koryo Dynasty and establishing the
> new Choson Dynasty on the basis of Neo-Confucianism. In his teachings,
> he elucidated Confucian orthodoxy, claiming that Buddhism and Taoism
> stood outside of the Confucianism orthodoxy and were thereby
> heterodox. According to Chong, li (principle) was the basic concept of
> Confucianism, ki (material force) the basic concept of Taoism and
> mind, that of Buddhism. Since ki and mind only operated based on li,
> they could not be used as a basis for philosophy. Chong thus claimed
> that Taoism and Buddhism were one-sided and incomplete heterodoxies
> which should be abolished and replaced with orthodox Confucianism. In
> works such as Choson kyonggukchon, Chong advocated a reordering of
> society to accord with the times. As a reformer, he advocated social
> change based on enlightened government and Confucian orthodoxy.
> Through his efforts, Neo-Confucianism was established as the ideology
> of the newly formed Choson Dynasty.
>
> Kwon Kun (1352-1409, styled Yang-ch'on) was a scholar who, along with
> Chong To-jon, established the Confucian tradition of the Choson
> Dynasty. He translated the "Four Books and Three Classics" of the
> Confucian canon from the standpoint of Neo-Confucianism, bringing
> classical studies to a new height. In his diagram Ch'oninshimsong
> habiljido, he clarified the concepts of Heaven, man, mind and human
> nature, laying the foundation for Choson Neo-Confucian thought.
> Through his research on the classics, he developed Confucian orthodoxy
> and through his theoretical studies, he prepared the philosophical
> basis of Neo-Confucianism. In this sense, he served as a prominent
> leader of Confucian studies of the period.
>
> Yi Hwang (1501-1570), styled T'oegye, is the scholar who brought
> Choson Neo-Confucianism into full bloom. In songhak shipto (Ten
> Diagrams of Sagely Learning) and numerous other writings, he
> propounded his doctrine that li and ki arise in mutual correspondence.
> This theory touched off a vigorous debate among Choson Neo-Confucian
> scholars, which in the end led to extraordinary developments in the
> school's doctrines. In terms of theory, T'oegye propounded the view
> that li was dominant. However, instead of stopping at mere theory, he
> developed a practical teaching method aimed at personal cultivation.
> Neo-Confucianism is often called, simply, the "study of the Way." With
> a teaching that encompassed both theoretical reflections as well as
> practical cultivation, T'oegye can be said to have perfected this
> teaching. His Neo-Confucian thought gathers the brilliant practical
> ideals lying within each theory and puts them together to form a
> whole. In a sense, his theoretical doctrines form the starting point
> of the study of the Way, while his doctrine of practical cultivation
> represents its culmination. Thus, T'oegye was not a fundamentalist or
> a dogmatist, but was rather an intelligent advocate of piety who
> devoutly sought the practical realization of his ideals.
>
> Yi I (1536-1584, styled Yulgok), along with T'oegye, was one of the
> two great masters of Choson Confucianism. Although Yulgok praised
> T'oegye's philosophy, he criticized many of its theoretical aspects.
> His numerous written works, including songhak chibyo (Compilation of
> the Essentials of Sagely Learning), indicate diverse and extensive
> scholarly interests.
>
> In Yulgok's thought, that which manifests is ki and that by which it
> is manifested is li. He thus emphasized that li and ki were an
> inseparable entity. According to his theory, when ki becomes active,
> li ascends it so as to become a unity. The fact that Yulgok was able
> to apply this doctrine to the diverse aspects of his teaching while
> maintaining logical consistency demonstrates his brilliance as a
> thinker. His general theory is also related to his theory of
> government, in which he sets forth numerous programs for social
> reform. He is remembered as an outstanding intellectual of his time
> who worked to realize an ideal Confucian society.
>
> The last figure we will look at is Chong Yak-yong (1762-1836). Styled
> Tasan, he is a representative Sirhak scholar of the late 19th century.
> Sirhak (Practical Learning) is an ideology that sought to reform the
> institutionalized Neo-Confucianism of the Choson period, and thus
> represents a liberal movement within the Confucian tradition. In order
> to put an end to the doctrinal disputes that had plagued Neo-
> Confucianism during the previous two centuries, Tasan felt that it was
> necessary to elucidate the central teaching of Confucianism. Thus,
> Tasan began a radical reinterpretation of the vast corpus of Confucian
> classics. Based on this work, Tasan penned an extensive collection of
> treatises on government, including his famous work Mongmin shimso (On
> Leading the People). His theory of government focuses on assuring the
> livelihood of the people and the nation's legal system. For this
> reason, his practical philosophy rejected the Neo-Confucian obsession
> with metaphysics. Instead, it sought to resolve issues affecting the
> livelihood of the people while encouraging good government capable of
> helping people during times of crisis. In this sense, Tasan was a
> forward-looking thinker who sought to reform tradition in response to
> the needs of the times.
>
> The five Confucian thinkers discussed above all created monumental
> works that helped define the history of Korean Confucianism. As can be
> seen, Choson-era Confucian scholars placed great importance on a pious
> fidelity to their tradition. For this reason, they had a very
> exclusive attitudes towards other religions. In this light, they
> certainly appear to be self-righteous. Yet if we reach a more
> comprehensive understanding of these five thinkers, we discover
> something quite different. Instead of clinging to Neo-Confucian dogma,
> they sought to elucidate the ideals of Neo-Confucianism according to
> their historical circumstances and reform the societies in which they
> lived. Understood within this context, they must not be seen as
> exclusive dogmatist, but as creative intellectuals.
>
> In Korea, the representative Buddhist and Confucian thinkers were not
> interested in theory for its own sake. Instead, they utilized their
> independent intellectual abilities to elucidate religious ideals
> within the context of their unique historical reality. This
> intellectual attitude has formed the basis of Korea's ancient
> classical culture. From the Three Kingdoms through the Choson period,
> countless Buddhist and Confucian thinkers have left their legacy of
> refined philosophical works as well as beautiful, practical examples
> of their search for human ideals. For this reason, Korea, even more
> than China or Japan, has been able to preserve Confucianism and
> Buddhism in their classical forms.
>
>
http://www.asianinfo.org/asianinfo/korea/rel/confucianism.htm
>
> On Jul 22, 5:44Â pm, rst0wxyz
yahoo.com> wrote:
>
>
>>>>here's another Confucianism for you to learn. Let's
>> You should work in a chop suey house to learn some manners. Â You
>> certainly don't have any. Â Confucius died 2,500 years ago. Â He was a
>> failure in life, like you and PaPaPend. Â An adult like you still lives
>> on your grandfather's money. Â You should crawl into a hole and die.
