Index

Academies, see Private Academies

Accumulation, of truth and effort, 35

Activity: and quiet, 37; and self-possession, 90-91; see also Activity and quiet

Activity and quiet, 158; mindfulness in, 34, 41; perfection of, 41; and li, 47-48; as states of the mind, 120-27 passim, 130-32; and cultivation of the mind, 169-71; and self-cultivation, 196, 197; proper balance, 199-201; and spontaneity, 201-3

Admonition: constant need for, 29-31; see also Remonstrance

Admonition for Mindfulness Studio, 27, 187, 195; and T'oegye, 175; diagram of, 176-77; text of, 178; comments on, 179-80; and beginning with ex­ternal, 182

Admonition on Concentrating on One Thing, 180

Admonition on "Rising Early and Retiring Late," 191; diagram of, 192-93; text of, 194; comments on, 195-96

Adulthood, and Great Learning, 69-70

Altruism,; and jen, 145, 147

An Hyang, 5, 115

Analects, 4, 43; quoted, 52, 86, 127, 148, 149, 162, 207

Andong, 14

Aristotle, 128

Benefiting: as one of four characteristics of universe, 66, 77-79

Book of Changes, 22, 225n9; T'oegye's early study of, 15; creation of trigrams, 29; quoted, 38, 40, 41, 42, 52, 124, 153; as used in Western Inscription, 62; and four characteristics of Heaven, 77; and jen, 153

Book of Documents: quoted, 127, 160; and human mind and mind of Tao, 166-68

Book of Mencius, 4; quoted, 33, 35, 52, 57, 66, 68, 86, 124, 127, 160, 163, 181, 203; and goodness of human nature, 77, 126, 166-67; as subject of Four-Seven Debate, 137-39; Lu-­Wang interpretation of, 141; on jen, 143; as developed in Ch'eng-Chu school, 172-73; see also Mencius

Book of Odes: quoted, 52, 188-89

Book of Rites, 4; quoted, 52

Books: method of reading and inter­preting, 91, 108-10

Buddhism, 2, 95, 156, 181, 183, 199, 205; metaphysics, 2; development in Korea, 5; in late Koryŏ, 6-7 influ-

Buddhism (Continued) ence on Neo-Confucianism, 182; anti-Buddhist tracts, 220n7

Burning of the Books, 231n11

Calligraphy: and manuscript of Ten Diagrams, 32-33

Causality: exercized by li, 47-48; of li and material force in issuance of feel­ings, 135-37

Caution and watchfulness: when alone, 34; and quiescent state of mind, 131; as attitude in self-cultivation, 196; see also Reverence

Chan, Wing-tsit, 152, 155, 213

Ch'an Buddhism, 200; and Lu-Wang school, 4

Chang Chiu-ling, 31; 223n7

Chang Heng-ch'ü, see Chang Tsai

Chang Nan-hsien, see Chang Shih

   on jen, 152

Chang Shih (Nan-hsien), 180, 243n29;

Chang Tsai (Heng-ch'ü), 3, 57, 151;

   and monism of material force, 44,

   60; and Western Inscription, 51; use of

   quotations in Western Inscription, 61- 62; and mind, nature and feelings,124;

     and human nature, 126; and

   doctrine of physical nature, 166-67;

   and Lo Chin-shun, 226n23

Change, see Transformation

Chasŏngnok, 23

Ch'e-yong, see Substance and Function

Chen Te-hsiu, 19-20, 31, 159, 160,

   175, 180, 221n22

Ch'en Po (Mao-ch'ing), 195, 250n1

Ch'eng brothers, xii; and the Great

   Learning, 81

Ch'eng Fu-hsin (Lin-yin), 32, 169, 229n32;

   and diagram of Western Inscription, 57; and mind, nature, and feelings, 124-25;

   and "Diagram of the Study of the Mind," 159-62;

   biographical comments on, 163-64

Ch'eng Hao (Ming-tao), 3, 127, 155;

   on jen, 151; and quiet-sitting, 199

Ch'eng I (I-ch'üan), 3, 47> 125, 184;

   on interpretation of Western Inscrip­

   tion, 56, 60; on perfection of Western

   Inscription, 58; description of mind­

   fulness, 85, 200; on jen, 148-49; and

   human nature, 126; and jen as nature

   to grow, 154

Ch'eng Lin-yin, see Ch'eng Fu-hsin

Ch'eng Min-cheng, 19-20

Ch'eng-Chu School, xi, 3, 119; in

   early Yi, 8; maturity in Korea, 9, 24;

   and T'oegye, 14; exclusive Korean

   orthodoxy, 140-41; and study of the

   mind-and-heart, 159-60; and Men­

   cian heritage, 173

Chi Tzu, 111, 223n16

Ch'i, see Material force

Chia li, 8

Ch'ien (Heaven, first hexagram of Book of Changes), 38, 51, 53, 56, 77, 225n4

Chil, see Psychophysical Endowment

Chin ssu lu, see Reflections on Things at Hand

Chin-hwa, 195

China, 140; Korean contact with, 5-6, 8

Ching, see Mindfulness

Cho Chŏngam, see Cho Kwangjo

Cho Kwangjo (Chüngam), 12-14; aftermath of purge of, 16; cause of downfall, 113-14

Cho Nam-myŏng, see Cho Sik

Cho Sik (Nam-myŏng), 232n21; criti­cism of T'oegye, 74

Ch'ŏnmyŏng tosŏl, 233n30

Chŏng Chiun, 233n30

Chŏng Mongju, 6, 7, 219n5; and Learning of the Way, 10

Chŏng Sasŏng, 208

Chŏng Tojŏn, 220n7; and founding of Yi dynasty, 7-8

Chŏng Yuil, 75, 232n25

Chou li, 8

Chou T'un-i, 3, 25, 37, 46, 87, 200; and quiet as primary, 199

Chou-i pen-i, 22

Chu Hsi,  xii, 3; analysis of symbolism of Diagram of the Supreme Ultimate, 39, comments on Diagram of Supreme Ultimate, 40-41; on Indeterminate and Supreme Ultimate, 45; on prin­ciple having activity and quiet, 47; on the Western Inscription, 56; and composition of Elementary Learning, 65; view of learning process, 66; In­troduction to Elementary Learning, 66, 68-69, 77; on method for ele­mentary and advanced learning, 69­70; late views on learning, 72-73; and the Great Learning, 81; on mind­fulness as essence of learning process, 85-86; and White Deer Hollow Academy, 100, 105; comments on Rules of White Deer Hollow Academy, 104-5; and meditation, 132; on jen, 144-149, 151-52; on jen as principle of love, 152, 153-54; successful anal­ysis of jen, 158; on human mind and mind of Tao, 167; rigorist and opti­mistic currents, 172-73; comments on Admonition for Mindfulness Studio, 179; and balanced cultivation of quiet and activity, 199-200; and quiet-sitting, 200; use and adapta­tion of Diagram of the Supreme Ultimate, 226n27; and Four Books, 236n11

Chu Sebong, 115, 237n23

Chu sŏchŏryŏ, 22, 157

Chu Tzu ta-ch'üan, 17, 19; in T'oegye's learning, 21-22

Chungjong, King, 14, 17; and purges, 12-13

Civil service examinations, 8, 206; in tension with self-cultivation, 207-9

Classic of Filial Piety, quoted, 52

Classic of the Mind-and-Heart, 19-20, 159-60, 189, 208; and Ten Diagrams, 27; and mindfulness, 75-76; influ­ence on T'oegye, 175

Classics mat, see Royal Lectures

Classics, 2, 6, 68, 104

Commiseration, 23006; and jen 143, 145; see also Four Beginnings

Commiseration, shame and dislike for evil, yielding and deference, and a sense of right and wrong, see Four Beginnings

Complete Works of Chu Hsi, see Chu Tzu ta-ch'üan

Complete Works of T'oegye, see T'oegye chŏnsŏ

Composure, see Mindfulness

Concentration on one thing, 85, 178, 179, 181; Admonition on, 180; as essence of mindfulness, 185-87; see also Mindfulness

Confucian Academy, 5-6, 7, 15, 27, 107; student strikes, 11; not ideal learning environment, 116

Confucianism: and government, l; clas­sical core, l; Han dynasty, 1-2; de­cline of, 2; early Korean, 5; legendary origin in Korea, 223n16; and concern for society, 183; see also Neo-Confucianism

Confucius, 149, 193, 194> 200, 207; quoted, 33; and the Great Learning, 81; on jen, 148; see also Analects

Consciousness: and wisdom, 145, 147; and jen, 149; see also Mind-and-heart

Correlations: of universe and man, 77­79; of Five Agents and human

Correlations (Continued) nature, 120-21; see also Five Agents; ]en

Cosmology: in Han dynasty, 1; and meta­physics, 77-79

de Bary, Wm. T., 169, 221n22

Desires, 127; making few, 41; obstruc­tion to perfection, 88; overcoming, 160; blocking, 169-71; and the hu­man mind, 167-68; see also Selfishness

Diagram of the Supreme Ultimate, 3, 21,

27, 37-42; Chou Tun-i's Explanation, 37-40; Chu Hsi's explanation of

symbolism, 39; praised by Chu Hsi,

41; position in Ten Diagrams 41-42; needed even by beginners, 43; and origin and unity of universe, 49-50

Diagram of Explanation of Humanity

(Jen), 144-45, 157-58; text, 146-47

Diagram of the Seventh Month Ode, 31

Diagram of the Study of the Mind, 27> 169; structure, 163; terminology ex­plained, 165-66; rationale of its

placement in Ten Diagrams,

171-73

Diagram on Being without Idleness, 31

Diagram of the Rules of the White Deer Hollow Academy, 101-2

Diagrams of the Sentences of the Four Books, 163

Diagrams: used by ancients, 29, 32, 33; of Supreme Ultimate, 39; of Western Inscription, 53-55; of the Elementary Learning, 67; of the Great Learning,

82-83; interrelated structure of, 86­87; of the Rules of the White Deer

Hollow Academy, 101-2; basis and theme of first five, 106; of Mind, Na­ture, and Feelings, 120-24; 6B and 6C and interpretation of Mencius,

139; of the Study of the Mind, 161;

of the Explanation of Humanity, 144-45; purpose and use of forth, 165; the order of chapters 6-8, 171­73; of Admonition for Mindfulness Studio, 176-77; of Admonition on "Rising Early and Retiring Late, 192-93, theme of second five, 196

Distinctions: as theme in Western Inscription, 53

Doctrine of the Mean, 4; quoted, 34, 36, 50, 52, 86, 126, 160, 162, 195; in Rules of the White Deer Hollow Acad­emy, 108; and Neo-Confucian psy­chological theory, 130-31

Dualism: in Four-Seven Debate, 132

Dualistic monism, 44

Dynamism: of mind, 154-55

Education: tension between types, 207­9; see also Private Academies

Effort: and balance in cultivation of mind-and-heart, 184-85

Elementary Learning, 27, 114; use in early Yi dynasty, 8; fundamentals for beginners, 42-43; composition and purpose, 65; importance in Korea, 65; and Great Learning, 66; Chu Hsi's Introduction to, 66, 68-69; diagram of, 67; method, 69-70; complemen­tarity with Great Learning, 71; T'oegye's purpose in including, 72­73; and mindfulness, 85-86

Emptiness, 224n17; and spirituality of mind, 131; and self-possession, 187; and mirror as image of mind, 198; as quality of mind, 224n17, 246n33

Epistemology: Neo-Confucian versus western, 216

Equilibrium, 125: of mind before aroused, 36; and quiescence of mind, 130

Ethics: metaphysical basis of, 51, 59, 60; see also Western Inscription

Evil, see Good and evil

Exclusivism, 9-10; see also Orthodoxy

Experience, see Personal Experience

Explanation of the Diagram of the Supreme Ultimate, 87, 175; text, 37-40; Chu Hsi's comments on, 40-41

External and internal: and beginning cultivation, 182-85; as one, 197-98

Fa, see Issue

Factionalism, 117

Family: and filial piety, 59; of all crea­tures, 51, 61; see also Filial piety

Fang, 187

Feelings: mutual issuance by li and ma­terial force, 134-35; and distinctive emphases, 134; differention of in Four-Seven Debate, 119, 124, 135­37; issuance of, 124; correlated with Five Agents and human nature, 120­21; issuance of good and mixed, 122­23; 125-27; and the original nature, 137-39; incipience and cultivation, 170-71; and substance-function cate­gories, 212; see also Four Beginnings; Seven Feelings

Female, 38

Filial piety, 23008; and serving Heaven and Earth, 52, 54-55, 56­57; and cosmic base of Neo-Confu­cian ethics, 59; as center of family, 59; and jen, 59, 145, 147; in Western Inscription, 62

Firmness; as one of four characteristics of universe, 66; see also Four charac­teristics of Heaven

Five Agents, 40; school of, 1; pro­duced, 38; cosmic and human corre­lations, 77-79; correlated with human nature and feelings, 120-21

Five Natures, 124; see also Five Agents; Nature

Five Relationships, 230n1; and Elementary Learning, 65; sum and substance of learning, 100; in Rules of White Deer Hollow Academy, 101; basis for all study and practice, 105

Flourishing: as one of four characteris­tics of universe, 66

Four beginnings, 119; correlations of, 66, 120-21; described and correlated with cosmic structure, 77-79; issu­ance of, 124-27; in Four-Seven De­bate, 132-33; differentiation from Seven Feelings, 135-37; subject to error, 137-38; see also Feelings

Four Books, 3-4, 6, 238n11; and Chu Hsi, 236n11

Four characteristics of Heaven: expla­nation and correlation, 77-79; see also Benefiting; Flourishing; Origina­tion; Steadfastness

Four seasons, 38, 41; and characteristics of Heaven, 77

Four Things Not Done, 181, 182

Four virtues, 170; see also Correlations; Four Beginnings; Nature

Four-Seven Debate, 23, 24, 27, 119; summary of debate letters, 132-33; and the interpretation of original na­ture, 137-39; and distinctive charac­ter of Korean Neo-Confucianism, 139-41

Free will, 128-29

Friends, 207

Fu hexagram, and jen, 153

Fu Hsi, 29

Function: of li, 47-49; inexhaustible response, 90; of li in mind, 93; great, 236n10; see also Activity and quiet

God, see Theism

Good and evil: incipience of, 170-71; see also Seven Feelings

Governance: the essence of, 1; founda­tion of, 36; andjen, 157; of the uni­verse, 222n2

Graded love, 60

Graham, A. C. , 213

Great function, 236n10

Great Learning, 4, 27> 49, 114, 163; be­gin with 42; as interpreted through Elementary Learning, 72-73; develop­ment as a Neo-Confucian classic, 81; division and rearrangement, 81; dia­gram of, 82-83; "Text" translated, 84-85; and mindfulness, 85-86, 92­93; interpretation of wu ko, 95-99; quoted, 163

Han dynasty, 1-2, 77

Harmony, 125; of feelings after aroused, 36; and mind as active, 130

He Shu-ching, 182

Heaven, 222n2

Heaven and Earth: parents of all, 51

Heng-ch'ü, see Chang Tsai

Hexagrams, 41

Hobal, see Mutual issuance

Honoring the moral nature, 232n18

Hsiao hsüeh, see Elementary Learning

Hsieh Liang-tso (Shang-tsai), 184, 244n41; description of mindfulness, 85; on jen and consciousness, 155-56

Hsin ching fu chu, 19-20, 159, 221n23, 244n2

Hsin ching, see Classic of the Mind-and­Heart

Hsin-fa, 20

Hsin-hsüeh, see Study of the mind-and­heart

Hsing-li ta-ch'üan, xii, 8, 20-21, 37, 175, 221n26

Huang Kan (Mien-tsai), 48, 49, 227n31

Huang Mien-tsai, see Huang Kan

Human mind and mind of the Tao, 160, 166-68; and Four-Seven De­bate, 140; cultivation of, 169-171

Human mind, see Human mind and mind of the Tao

Human relationships; see Relationships;

   Five Relationships

Humanity, see jen

Humanity, righteousness, propriety, and wisdom, see Four Beginnings

Hwadam, see Sŏ Kyŏngdŏk

I-ch'uan, see Ch'eng I

I-hsüeh ch'i-meng, 22

Idealism, 9-10; and Cho Kwangjo's group, 12-13; problematic aspects, 113-14

Ideology, 209

Impartiality: and jen, 145, 147, 152,

   154

Incipience: importance for self-cultiva­tion, 170-71

Indeterminate: and the Supreme Ulti­mate, 37, 38, 45-46

Individuality: and selfishness, 168

Injong, King, 17

Inner and outer, see External and internal

Inscriptions: on utensils, 30, 32

Integral substance, 236n10

Intellectualism, 27

Intention, 128-130, 170; to pursue teaming, 34; and chariot image, 129

Interdependence: of li and material force, 49

Internal, see External and internal

interpretation: of Great Learning, 72-73

Intuition, 4, 216

Investigation of Principle, 4, 24; T'oegye's emphasis on careful thought, 108, 110; role in self-culti­vation, 33-34; and active function of

li 48-49; for more advanced stages, 68; and perfecting oneself, 88; de­scribed, 88-89, 89-92; and mindful­ness, 93; need for external dimension, 93-95; feature of Ch'eng-­Chu School, 159; as sensitivity to values, 216

Isan sŏwŏn, 107

Issue, 240n31

Issuance of feelings, see Feelings

Japan: peace overtures from, 16; T'oegye's influence, 24; invasions from, 220n17

Jen (Humanity): and unity of li 57; and unity of all creatures, 57-58; and fil­ial piety, 59; and all things as one body 59-60; essence of Western Inscription, 61; meaning of, 143; Neo-Confucian development of concept, 143, 146; diagram of, 144-45; as mind of Heaven and Earth, 144, 146; as nature to grow, 146, 154­156; as principle of love, 146; as man's mind, 146; as substance of the mind, 147, 154-55; correlated with origination and spring, 147; as life­givingness and love, 148; and all things as one body, 149, 151-52; as inner vitality of all virtues, 155; and consciousness, 155-56, 242n11; as animating force of wisdom, 156; placement of treatment in Ten Diagrams, 171-73

Jen-tsung, Emperor, 164

Ki, see Material force

Ki Taesŭng (Kobong), 23, 206, 221n32, 227n35, 238n1; and active role of li 49; on differentiation of Four Beginnings and Seven Feelings, 135-36; and interpretation of wu ko, 97: and Four-Seven Debate, 119,

238n1; correspondence in Four-Seven Debate, 132-33; and mutual issuance theory, 134-35; view of original na­ture, 137-38

Kija, see Chi Tzu

Kil Chae, 10

Kim Allo, 16

Kim Ch'wiryo (Ijŏng), 97, 235n29

Kim Chongj ik, 11

Kim Ijong, see Kim Ch'wiryo

Kim Koengp'il: and Elementary Learning, 65

Kim Kuyong, 6

Kim Sŏngil, 91, 200, 235n21

Kim Su, 233n26

Kingship: need for admonition, 29-31

Ko WU, 232n17; Wang Yang-ming's interpretation, 95

Koryŏ dynasty: introduction of Neo­Confucianism, 5-9; decline of, 6

K'uang-lu Mountain, 105

K'un (Earth), 38, 51, 53, 56, 225n4

Kwanhakp'a (bureaucratic teaming fac­tion), 9

Kwŏn Kŭn, 7, 86, 220n6, 230n2, 234n16

Kyemong chŏnŭi, 22

Kyŏng, see Mindfulness

Kyŏngsang Province, 115

Land reform, 7

Learning of the mind-and-heart, 20, 24, 26; centrality in Korea, 27-28; see also Learning; Mind-and-heart; Mindfulness

Learning of the Way (Tohak, Tao­hsüeh), 10, 105, 208-9, 236n5; under a cloud, 16; and T'oegye, 17; see also Sarim

Learning: and thought, 33-34; proper order in, 43; stages of, 66; method for elementary and advanced, 68, 69-70; mindfulness runs through all

Learning (Continued) stages, 70; and practice, 72-73; pro­cess described in Great Learning, 84­85; and making illustrious virtue manifest, 88-89; need for personal apprehension, 89-92; interrelatedness of study and practice, 91; accumula­tion, 92; need for external investiga­tion, 93-95; as presented in Ten Diagrams, 100; not memorizing or lit­erary composition, 104; and the Five Relationships, 105, 107-8; essentially same for ruler and ordinary men, 106; from lowly to lofty, 107; politi­cal danger when incomplete, 113-14; and quiet environment, 116; and cultivation of the mind-and-heart, 170-71; and resisting temptations, 207

Ledyard, Gari, xiii

Leisure: use for self-cultivation, 36

Li: and material force 43-44; types of priority 44; and question of active causal role, 47-48; not concrete but real, 45-46; as transcending any lim­itation, 46; responsiveness to, 4; wondrous function of, 48-49; as transcending distinctions, 50; one but manifested diversely, 53, 56-57, 60; as objective norm, 63; and sense of personal identity, 63-64; and the metaphysical transposition of tradi­tional cosmology, 77-79; and inter­pretation of Great Learning, 81; passive or active, 89; and personal apprehension in learning, 89-92; things as they are and as they should be, 90; as transcendent link between inner mind and outer world, 93-95; its active role as self-manifesting, 95-­99; active function within mind, 97­99; and the issuance of feelings, 98-­99; and material force in Four-Seven

Debate, 124; as mind, 124; issues and material force follows, 126; mounts material force, 127; as sub­stance of mind, 130; and mutual is­suance theory, 134-35; self-­manifesting activity of, 135; and ma­terial force in differentiation of kinds of feelings, 135-37; coalescence after study, 165, 201; preserving, 169-71; as immanent and transcendent, 188­89; as unitive basis of response, 197­98; and unity with mind, 201; expli­cation of meaning and translation, 215-16

Li-hsüeh, see Study of principle

Li Po, 105, 236n4

Li T'ung (Yen Ping), 200, 234n19; on self-cultivation process, 90; and quiet sitting, 132

Li Te-yü, 31, 223n9

Life-force: and four seasons, 233n28

Lifegivingness, 242n7; as essential qual­ity of Heaven and Earth, 157; see also ]en

Lifestyle: the worldly versus self-cultiva­tion, 205-9

Literary skills, 208

Literati purges, 9-14, 220n9; final purges, 17; effect on T'oegye's educa­tion, 19; causes of, 113-14; see also Cho Kwangjo

Liu Ch'ing-chih: and composition of Elementary Learning, 65

Lo Chin-shun: and monism of material force, 44; distinguished from Chang Tsai, 226n23

Lo writing, 29, 222n3

Loftiness: and misunderstandings, 73­75

Lord on High: and reverence, 187-89

Love: and jen, 143, 146

Loyalty: and remonstrance, 31

Lu Chiu-yüan (Hsiang-shan), 4, 45

Lu hsiang-shan see Lu Chiu-yüan

Lu-Wang School, 3-4, 23, 27; and Classic of the Mind-and-Heart, 20; su­perfluous in Korea, 140-41; and interpretation of Mencius, 141; and study of the mind-and-heart, 159-60

Male, 38

Male and female, 40

Man: pure psychophysical endowment, 38; different levels of, 38, 68, 79-80, 233n31; ordinary imperfection, 41; as microcosm, 77; nature of, 238n7; see also Sage

Mandate, 170, 188, 231n9; fulfilling, 42; and constitution of human na­ture, 77-79

Manifest and latent, 34; see also Sub­stance and function

Material force: and li (principle), 43­44; monism of, 44; as self-originating without beginning, 48; differences in, 79; and different levels and kinds of creatures, 79-80; and li in Four­-Seven Debate, 124; and the nature, 126; in issuance of feelings, 126-27; and mutual issuance theory, 134-35; and li in differentiation of kinds of feelings, 135-37; and the original na­ture, 137-39; translation and mean­ing, 214

Material nature, see Psychophysical endowment

Meditation, 182, 185, 194; basis in Neo-Confucian psychological theory, 132; see also Quiet; Quiet sitting

Mencius, 127, 133, 135, 184; see also Book of Mencius

Merit subject, 9, 12

Metaphysics, 2, 21; and ethics, 60; in­timately related to daily life, 74-75; incorporation of cosmological corre­spondences, 77-79; and psychological

Mindfulness (Continued)

tions of, 85, 162; as applied in all as­pects of self-cultivation, 175-80; on beginning with external, 182-85; as recollection and self-possession, 185-­87; as animated by reverence, 187-­89; as practiced throughout an ideal day, 191-96; and responsiveness, 198-99; as countering Taoistic spon­taneity, 201-3; explanation of trans­lation and meaning, 212-14

Ming dynasty, 4, 8, 9, 115, 116, 159

Minister: duty of remonstrance, 31

Mirror: as metaphor for mind, 88-89; Buddhist and Confucian use of im­age, 198

Mo Tzu, 56, 59, 229n24

Mongols, 5-6

Monism: of material force, 44, 60; see also Chang Tsai; Lo Chin-shun; So Kyŏngdŏk

Moral growth: stages of, 169-70

Motion, see Activity

Mutual issuance theory, 134-35; see also Four-Seven Debate; li; Material force

Myŏngjong, King, 17, 18; and private academies, 115-16

Nan-k'ang Prefecture, 105, 195

Naturalness, see Spontaneity

Nature: man's perfectly good, 40, 69; and inborn dispositions, 66; as corre­late of cosmic structure, 77; constitu­tion of, 78; making original goodness manifest, 88-89; responsiveness and learning, 90; original goodness ideal or functional, 137-39; psychophysi­cally conditioned, 166-68 passim; and substance-function categories, 212; correlated with Five Agents, 120-21; and mind and feelings, 119-

30; the original, 125-26; the psycho­physical, 126-27

Nature to grow: and jen, 144-45, 146, 154, 156

Neo-Confucianism: revival in China, 1-4; Buddhist and Taoist influence, 2-3; reinterpretation of traditional Confucianism, 2-4; Sung dynasty founders, 3; and Four Books, 3-4; schools of, 3-4; distinctive character in Korea, 4, 8-9, 140-41; new de­velopments 4; introduction to Korea, 5-9; and founding of Yi dynasty, 7­9; in 16th century Yi dynasty, 9-14, 73-74; revival under Chungjong, 12; metaphysics and ethics, 51; from cos­mology to metaphysics, 77-79; usage of term, 111; serious versus worldly, 111-12, 208-9; and concept of jen, 143, 146

Nine Laws, 178, 248n13

Non-Being, 45; see also Indeterminate

Numerology, 22

Objectivity: and subjectivity as em­phases, 230n39

Official career: versus self-cultivation, 206-9

One body: and jen, 59-60, 61

Ongyeri, 4

Ŏnhaengnok, xii, 208

Optimism, 173

Ordinary life, perfection of, 75; see also Learning; Self-cultivation

Organism, 242n7

Origin, returning to, 42

Original mind, 166

Original nature: ideal vs. functional, 137-39

Origination, 195; of yin and yang, 37-­38, 47-49; as one of four characteris­tics of universe, 66; correlated with jen, 147

Orthodoxy, 20, 21, 23, 140-41; Korea defender of, 9; and sarim mentality, 13

P'unggi County, 17, 115

Paegundong sŏwŏn, 115

Paek Ijŏng, 5

Pak Sangch'ung, 6

Pak Yong, 107, 236n9

Pal, see Issue

Paralysis: image of lack of humanity, 151, 156

Personal experience, 35; and apprehen­sion of truth, 34, 89-92; see also Learning; Self-cultivation

Personal identity: and li as substance, 63-64

Physical nature, 240n24; see also Psy­chophysical endowment

Pin-fung ch'i-yüeh t'u, 223n10

Po-ch'i, 52, 55, 228n21

Poetry: T'oegye's love for, 15, 17

Politics: and corruption, 112-13

Practice, 34; and balanced, natural ef­fort, 204-5; see also Learning; Study

Preserve the mind, see mind

Principle, see li

Priority: of principle, 47-49

Private academies, 27; as Neo-Confu­cian institutions, 100; in Korea, 114­17; and royal support, 115; as ideal learning environment, 116; functions of, 117; their library collections, 237n28

Propriety, 200, 249n33; and jen, 148; and mindfulness, 178; see also Exter­nal and internal; Four Beginnings

Psychological theory, 23, 119; and the Four-Seven Debate, 27-28; and spir­itual practice, 130-32

Psychophysical endowment, 166-68; differences in, 79-80; process of puri­fication, 88-89; in human constitution, 79-80; not considered, 125-26; influence on feelings, 126-27; and original nature, 137-39; and critique of spontaneity, 203

Purges, see Literati purges

Puritanism, 169

Purity: degrees of in material force, 79­80

Questions and Answers on the Great Learning, see Ta-hsüeh huo-wen

Quiet: and activity, 37; as the essential, 38; and environment for learning, 116, 205; as absolute condition of mind, 131-32; as the basis of re­sponse, 199-201; feelings of con­straint in cultivation, 200-1; see also Activity and quiet

Quiet sitting, 132, 199-201

Quotations: use in Western Inscription, 61-62

Reading, 194; and self-cultivation, 91; how to solve contradictions, 108-10; see also Books

Record of the Golden Mirror, 31

Reflection on Things at Hand, 37, 42, 208, 225n2

Relationships: final goal of self-cultiva­tion, 36, 183; and learning, 114; and jen, 143; see also Five Relationships

Remonstrance, 9; three offices of, 10; and purges, 10-13; and Cho Kwang­jo's group, 13; need for, 30; duty of, 31; see also Admonition

Responsiveness: to principle, 46, 90; essential function of mind, 128-29; as essence of moral life, 197-99

Restorative atmosphere of predawn (night), 35, 90, 195, 250n4

Retirement: and personal fulfillment, 111-12; as ideal lifestyle, 206-7

Reverence, 36, 240n32; and cultivation

Righteousness (Continued) of the mind-and-heart, 181; as ani­mating force of mindfulness, 187-89; and translation and meaning of mindfulness, 212-13

Righteousness, 229n29; and diverse manifestations of li, 57; as function of mind, 162; see also Four Beginnings

Rigorism, 9-10, 169, 171, 172-73; and Cho Kwangjo's group, 12-13

Ripening: key of learning process, 90­-92

Ritual, 8; and transformation of Korean society, 220n8; see also Propriety

River Diagram, 29, 222n3

Romanization, xiii

Royal Lectures, 12, 18, 31, 223n11

Rulers: downfall of, 30-31; process of corrupting, 112-13; and support of private academies, 115

Rules of the White Deer Hollow Academy, ll4; importance in Korea, 107; use of Doctrine of the Mean, 108; see also White Deer Hollow Academy

Sa chil li ki wangbok sŏ, 241n38

Sa: as selfishness or individuality, 168; see also Selfishness

Saeng (arise), 47-48

Saeng-saeng, see Lifegivingness

Sage: at one with universe, 38, 52; or­ders affairs, 40; spontaneous perfec­tion, 41; and ordinary man distinguished, 68; psychophysical constitution of, 79-80; and spon­taneity, 201-2

Sagehood, 2; as practical ideal, 25; at­tainment of, 33, 36, 42, 58, 68; ob­stacles explained, 80; cultivation of, 127; described, 162; social dimension of, 183

Sage learning, 25, 29; taught by an-

cients, 32; way of pursuing, 34; see also Learning

Sage rulers, 30, 222n4

Sarim: the righteous oppressed, 9; men­tality, 9-14; and literati purges, 9­14; development of movement, 10­14

School of the Way, see Learning of the Way

Sejo Usurpation, 10

Self, 230n38

Self-cultivation, 22; traditional ap­proach, 2; ultimate perfection, 35; in everyday life, 36, 46; dialectic of learning and practice, 72-73; and mindfulness, 76, 185-87; and inves­tigation of principle, 89-92; and need for external study, 93-95; and quiescent or active mind, 130-32, 169-71; 160-61, 163; and incipience of good or evil, 170-71; and mind, 181; beginning by cultivating exter­nal, 182-85; and concentrated, self­possessed mind, 185-87; and the structure of an ideal day, 191-96; minimizing distortion, 197; and qui­escence, 199-201; as balanced, natu­ral effort, 203-5; as alternative lifestyle, 205-9; see also Learning

Self-possession: versus spontaneity, 203; see also Mindfulness

Selfishness, 56, 178; and blocked up jen, 153-544; and individuality, 168; as central problem, 97; see also Desires

Selflessness: ethics of, 63

Seriousness, see Mindfulness

Seven Feelings, 124; issuance of, 126-27; in Four-Seven Debate, 132-33; differ­entiation from Four Beginnings, 135­37; see also Feelings; Four-Seven Debate

Shang Ti, see Lord on High

Shang-ts'ai Academy, 195

Shen-sheng, 52, 55

Sheng, see Saeng

Sheng-sheng, see Lifegivingness

Shu-yüan, see Private Academies

Shun, sage ruler, 12, 52, 54, 105

Sillok (Veritable Records), 12, 220n12

Simgyŏng, see Classic of the Mind-and­Heart

Simhak, see Learning of the Mind-and­Heart

Single thread running through all, 224n29

Six Maxims of the Crimson Screen, 31

Six Section Memorial, 18

Sŏ Kyŏngdŏk, 44, 226n23

Society: concern for, 183

Sŏng Hon, 238n2; and Four-Seven De­bate, 119

Sŏnggye Wŏn Myŏng ihak t'ongnok, 23

Sŏnggyun'gwan, see Confucian Academy

Sŏngjong, King, 11

Sŏnjo, King, 18, 24, 188

Sŏwŏn, see Private academies

Spirit, 214

Spiritual practice, see Self-Cultivation

Spiritual: meaning of, 214; see also Mind-and-heart

Spirituality: as quality of mind, 224n17, 246n33; see also Mind

Spontaneity: as ideal, 129; and self-cul­tivation, 201-5

Ssu, see Sa

Ssu-shu wu-ching ta-ch'üan, 8

Steadfastness, 195; see also Four charac­teristics of Heaven

Study of Principle, 159; see also Investi­gation of Principle

Study of the mind-and-heart, 159-60; diagram of, 161; and good and evil, 167-68; see also Learning; Self­cultivation

Study, 20, 200; Ch'eng-Chu emphasis on, 4; and practice, 35, 158; how to read books, 91; rules for, 100-5; see also Investigation of Principle; Learning

Substance: as li and personal identity, 63-64; integral, 236n10

Substance and function: of mind, 120­21, 127, 128, 130, 162; of jen 144­45, 148; and cultivation of the mind, 169-71; explanation of, 211-12; see also Manifest and latent

Sung Ching, 31, 223n8

Sung dynasty, 1-4, 8, 9, 105, 115

Supreme Ultimate, 37; and Indetermi­nate, 45-46; and material force, 46­47; and production of yin and yang, 46-48; same in diverse beings, 49­50; total sum of all li 49; and evolution of diversified universe, 78-79; and cultivation in quiescence, 201

Tai chi t'u shuo, see Explanation of the Diagram of the Supreme Ultimate

Ta hsüzh chang-chu, 233n1

Ta hsüeh, see Great Learning

Ta hsüeh huo wen, 76, 94; quoted on Elementary and Great Learning, 69­70; and Elementary and Great Learning, 71; on mindfulness, 85-86

Tai chi t'u, see Diagram of the Supreme Ultimate

T'ai Tsung, Emperor, 100; and private academies, 115

Tang dynasty, 2, 105

Tan-i liu-chen, 223n9

Tanyang, 17

Tao, 29; transmission of, 36; of Heaven, Earth, and Man, 38-39; the true, 111; as substance of mind, 162; of Heaven, 188; in all times and places, 195-96; as operative force in; self-cultivation, 203-5; explication of

   the concept, 217-18; and governance of universe, 222n2

Tao-hsüeh, see Learning of the Way

Taoism, 2, 203

Tao Mind, see Human mind and mind

   of the Tao

Teaching: for self-cultivation versus career, 207-9

Ten Diagrams on Sage Learning, xi, 18;

   text used for translation, xii; sources

   of, xii, 32; background, 24-25; title,

   25; format and purpose, 25-26; struc­

   ture of, 26, 86-87, 106, 196, 171­

   73; sources, 26-27; as a ten-panel

   screen, 33; how to use in self-cultiva­

   tion, 34-35, 36; and Rules for the

   White Deer Hollow Academy, 114;

   and "Treatise on jen" 156-57; chap­

   ters on learning, 100

Terminology: in study of the mind-and­

   heart, 160-61, 162, 165-66; transla­

   tion of, 211-18

Theism: and Neo-Confucian usage,

   187-89

Thinking: and learning, 33-34

Three Dynasties, 105

Three Guidelines, 178, 248n13

Three Self-examinations, 181

Three Things Valued, 181, 182

T'ien-ch'iu chin'chien lu, 223n7

Ting wan, 61, 227n1

T'i-yung, see Substance and Function

T'oegye chonsŏ, xii

T'oegye sŏnsaeng munjip naejip, xii

T'oegye sŏnsaeng ŏnhaengnok, xii

T'oegye sŏnsaeng ŏnhaeng t'ongnok, xii

T'oegye's Complete Works, see T'oegye

   chŏnsŏ

T'oegye, see Yi Hwang

T'oegye, 18

Tohak, see Learning of the Way

Tosan, 18

Tranquillity, see Quiet

Transformation, 38

Treatise on jen, 27, 62, 146, 157-58; text of, 147-49; rationale of its placement in Ten Diagrams, 171-73

Treatise on [What Yen-Hui] Loved to Learn, 125

Truth: personal appropriation of, 89-92

Tseng Tzu, 35, 52, 54, 182, 193, 194, 224n29, 228n20; and the Great Learning, 81

so chuan, quoted, 52

T'ung (combine, govern), 238n6

T'ung-shu, 25

Tzu Kung, 49

Tzu Ssu, 50, 126, 127 136, 195; and human nature, 126

Tzu-hsien, see Ch'eng Fu-hsin

Unity: ultimate achievement of, 35; of Heaven and man, 36; with Heaven and Earth, 40; and diversity, 49-50, 56; and Neo-Confucian ethics, 51, 59; and jen, 61; of li and universal interrelatedness, 63; and superficial syntheses, 109-10; of mind and li, 170; of external and internal, 183; of li, 197; see also Metaphysics; Sagehood

Universal love, 56, 59

Values: nonworldly, 111-12

Village Contract, 12, 220n11

Virtues: jen as inner vitality of all, 155; see also Four Beginnings, Nature

Wang Po (Lu- chai), 180, 195, 248n25

Wang Yang-ming, 3-4, 9, 94-95, 97, 119, 23009; and interpretation of Great Learning, 72-73; superfluous in Korea, 140-41

Way, see Tao

Wen, sage king, 236n15

Western Inscription, 3, 27, 51-64, 151, 227n1; text of, 51-52, 56; diagram of, 53-56; interpretation of, 56-57; title of, 57; use of quotations, 61-62; and sense of personal identity, 63­64;

White Cloud Hollow Academy, see

   Paegundong sŏwŏn

White Deer Hollow Academy: Chu Hsi's rules for, 27; rules of, 100-5; founding of, 105

Wisdom: and jen, 156

Worldliness, 110-12; and self-cultiva­tion, 206-7

Wu Ch'eng (Lin-ch'uan), 179, 248n18

Wu ko: interpretation of, 95-99; Chu

   Hsi's annotation, 96

Wu-chi, 45-46

Wu-i t'u, 223n8

Yamazaki Ansai, 24

Yang Kuei-Shan, see Yang Shih

Yang Shih (Kuei-Shan), 200, 229n27; on the Western Inscription, 57, 60; on jen, 151

Yangban, 117, 220n15

Yao and Shun, sage rulers, 31, 222n4

Yao Lu (Shuang-feng), 229n30; on

   Western Inscription, 57

Yao, sage ruler, 12, 105

Yeh Ping-yen, see Yeh Ts'ai

Yeh Ts'ai (Ping-yen), 41, 225n12

Yen Hui, 35, 163, 182, 193, 194,

   224n27

Yen Ping, see Li T'ung

Yi dynasty: founding of, 7-8; kingship,

   11; major schools of thought, 49

Yi Hae, 14> 15, 16

Yi Hwang (T'oegye), xi; and sarim 14; early life, 14-15; ill-health, 15, 31;      career as an official, 16; retirement period, 17-19; education, 19-20; I        nfluence of Chu Hsi's letters, 19, 21­

   22; and the Classic of the Mind and

   Heart, 19-20, 76; writings, 22-24;

   and Hsing-li ta-ch'üan, 43; and Diagram

   of the Supreme Ultimate, 43; on li as

   active, 47-48; on Supreme Ultimate

   in all things, 50; on the Western In­

   scription and humanity, 57-58; on jen

   and unity of all things, 61; on com­

   plementarity of Elementary and Great

   Learning, 71; critique of Wang Yang­

   ming's interpretation of Great Learn­

   ing, 72-73; on metaphysics and daily

   life, 74-75; on structure of Ten Dia­

   grams, 86-87; on investigation of

   principle, 89-91; critique of Wang

   Yang-ming, 94-95; on interpretation

   of wu ko, 96-99; on method of read­

   ing and dealing with discrepancies,

   109-10; political realism of, 112-13;

   on cause of literati purges, 113-14;

   on issuance of feelings, 125-27; on

   quiescent and active states of mind,

   130-31; correspondence in Four­

   Seven Debate, 132-33; and mutual

   issuance theory, 134-35; on differen­

   tiation of Four Beginnings and Seven

   Feelings, 135-37; view of original

   nature, 138-39; on governance and

   jen, 157; on typology of mind, 165­

   66; on cultivation of the mind-and­

   heart, 181; and excessive efforts,

   184; and sense of reverence, 189;

   and cultivation in quiet state, 199­

   201; on correcting diagram 6A,

   239n13; and founding of private acad­

   emies in Korea, 114-15;

Yi I (Yulgok), 91, 171, 187, 227n36;

   emphasis on material force, 49; andFour-Seven Debate, 119; and mutual issuance theory, 13

Yi Koengjung, see Yi Tŏkhong

Yi Saek, 6-7, 219n4

Yi Sŏnggye, founder of Yi dynasty, 7

Yi Sŭngin, 6

Yi Tŏkhong (Koengjung), 74, 93, 194, 198, 207, 184, 232n22

Yi U, 15

Yin and yang: school of, 1; arising of, 37-38;,   Tao of Heaven, 38; in Diagram of the Supreme Ultimate, 39; pro­duced through Supreme Ultimate, 46-48; and human constitution, 79-­80

Yin Tun, description of mindfulness,

   85, 184, 234n8

Yŏngjo, King, 117

Yŏnsan'gun, 11-12, 14

Yü, sage ruler, 52, 54

Yü-lei, 133

Yüan dynasty, 5-6, 8, 9, 160, 164

Yulgok, see Yi I

Yun Wŏn-hyŏng, 17

Zen, see Ch'an Buddhism