Co-authored with So-Yi Chung

종교연구. 84(2). (2024. 10.): 37-67.

This article examines Yulgok Yi Yi's theory of li and gi, in particular his ‘mysterious unity of li and gi (理氣之妙).’ The use of the ‘mysterious unity’ of li and gi is itself highly controversial. Scholars who support its use see it as a representative axiom of Yulgok's philosophy, while those who oppose its use argue that it is just a meaningless, rhetorical expression that has no philosophical meaning. I believe this is because the character ‘myo (the mysterious unity)' has a meaning that is difficult to analyze logically.

In fact, Yulgok's theory of mysterious unity contains paradoxical and mutually contradictory propositions. However, contrary to the view that it is not philosophically rigorous and is better left unmentioned, I propose that we can enrich the discussion of its meaning by introducing a mystical point of view. Just as Confucianism can be approached from the perspective of mysticism—especially Chinese Neo-Confucianism and Joseon Confucian scholars such as Toegye and Dasan—Yulgok philosophy also contains the core features of mysticism, namely the aspect of the ineffable and noetic quality that leads one to the pure realization of the greater dimension of the world. By adopting such a perspective, Yulgok's Confucianism can be successfully analyzed within the study of religion. 

HEF. 84(2). (2024. 10.): 37-67.

Following Benjamin's theory, Henry David Thoreau’s Walden would not be considered a ‘novel(Roman)’ but a ‘story(Erzählung)’ that perfectly delivers his life and ideals. In such Walden, Thoreau frequently mentions Confucian classics. He quotes Analects, Mencius, Great Learning, and Doctrine of the Mean; Four Books. Like this, he was influenced a lot by Confucianism. Furthermore, his life resembles Yan-Hui, one of the most representative Confucian characters. Both were lovers of learning and doers of the virtues. Plus, both lived short lives and passed away earlier than their close teachers. Accordingly, this analysis aimed to prove how Thoreau can be called a ‘Confucian’ human by comparing Thoreau’s characteristics and Yan-Hui’s. Also, this paper looks into the eulogy of Emerson and compares it to Confucius’ sadness about Yan-Hui’s death, investigating the Confucian characteristic of the Emerson-Thoreau (Teacher-Student) relationship itself.