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Academy of Sciences of Mongolia
The Institute of Philosophy, Sociology and Legal studies
Jang Sam Hyun
A study of the doctrine of Choksa in
Lee Hang-Ro and his school
Field : History of Philosophy
Synopsis of the dissertation submitted for
Ph.D degree in Philosophy
Ulaanbaatar 2003
EXPLANATORY REMARKS ON THE WORK
The importance of dissertation theme: At Present nations of the world have got understanding of common destiny and common interests of humanity. The aspiration, necessity to study history and culture of other nations along with their achievements in technological, political and economic fields are increasing. In connection with this, traditional oriental philosophical thinking ideas, values and studies of them are also significant for world cultural integration, development and prosperity.
A study of history of philosophy of own nation or other nation is an important source. The scholars, research centers and institutes of the leading nations take in to consideration studies of history of national philosophy, however researcher born and brought up in native environment and his sound knowledge of homeland, national history, culture, language, traditions and customs better than others plays important role and should play important role. Every great thinker, who had deep distinct imprint in history of philosophical thinking, is genius son of particular nation. One of these thinkers of XIX century is Korean philosopher Hwa-Seo Lee Hang-Ro.
I think the studies, promotion, propaganda and implementation of Choksa ideas of Hwa-Seo Lee Hang-Ro are significant for our present younger generation, which is apart from national history, philosophy, religion and culture, to minimize and overcome various negative impact of lost humanism principles, amorality, various forms of violence which has taken place in our society. Although the trend to worship technological civilization, material interest prejudice is increasing in modern society. In these circumstances, the basic way to attract researchers attention to the national culture, philosophical values is to carry out accurate studies, based on historical sources and documents; to heir and preserve and to learn and implement in our lives the philosophical content of ancestor's literary heritage.
I think on this basis, Choksa doctrine of Hwa-Seo's school is significant and plays important role to form moral, human principles and national consciousness to the present generation and society. Therefore, let us review the number of studies in this field.
The state of theme studies: There are many research works conducted on Hwa-Seo's and his fellows' doctrines and teachings. These studies can be classified as follows:
• Research works about on Hwa-Seo Lee Hang-Ro authentic theoretical principles1.
• Research works on "Hwa-Seo's 'Righteous Army War' is the national idea?" The circumstances of contemporary Korea of that historical times were specified and the doctrine considered as national idea to resist foreign invasion.
• This theme has been studied from criteria that' Righteous doctrine that heresy should be rejected to preserve orthodoxy' can't be national idea because it has been originated from idea that China is center of the world than independent idea.
• There are some researches on Hwa-Seo's school 'Memorial to the Throne' movement. These researches are mainly about the memorial to throne of Choi Yig-Hyon, and 1881 year, and Choksa movement of White Snake year, however they are not complete.
• There are also some researches about Hwa-Seo's school movement in 1895. But these researchers have some incomplete and complicated things.
• There are also some researches about Hwa-Seo's school thoughts. There are many things which should be studied more in depth.
Above researches illustrate that despite the significant contribution to the modern history of national liberation movement, the comprehensive, systemized, complete research from philosophical viewpoint on the Hwa-Seo's school and their Choksa 'save-nation' movement is absent at present.
Research purposes and goals: The purpose of current research is to determine modern significance and philosophical content of the Hwa-Seo's school's Choksa doctrine, which occupies a solid position in history of Korean philosophy. In order to achieve this aim the following objectives has been raised:
First, To define the basic origin of the Choksa doctrine philosophy of the Hwa-Seo's school. To study biography, works, philosophy of Lee Hang-Ro and his disciples and to make interpretation in details their philosophical ideas in classical original works;
Second, To study by historical evidence development of the Lee Hang-Ro's Choksa doctrine from teaching to national idea for independence of modern Korea. To make objective evaluation and conclusion on this process.
Third, To determine historical and contemporary significance of the national liberation movement against foreign aggressive activities developed with direct support of Hwa-Seo.
Theoretical and methodological basis for research dissertation: Guidance for this research works is the theory and methodology of the history of philosophy and to deal with matter in objective manner. This is attempt to deal with issues and ideas in concrete historical framework, historical conditions, succession and mentality.
Any historical study of philosophy is literary creative dialog between researcher and studied philosopher. For the aim of research as this one I consider and sophisticate matter from different angles and aspects, to find out answers raised from the life. The historical research of philosophy is essentially related to contemporary, and helps to understand social life. I think no one would argue with that: every form of knowledge has a trend to be inherited, accumulated knowledge of ancestors is one of valuable sources of changes, innovations, development and progress.
The traditional analyses, comparative researches, logistics, interpretations, methods and techniques of the history of philosophy and texts has mainly been used in this research work.
Sources of research: Historical documents, research works and sources related to the biography, activities of Lee Hang-Ro and his disciples have been used in this research.
• Also Chinese classical philosophical works (Teachings of Kong-Ja, Meng-Ja and etc) which became original sources for Hwa-Seo's school basis.
• Hwa-Seo and disciples' Choksa doctrine classical works and Works about these works has been most significant.
Innovative aspects of research: The biography, activities and works has been studied in anew form to define the issue of 'non-participation in government'.
- Which historical periods passed Hwa-Seo School and how become one of the important schools of philosophy in Korea. This has been explained by historical documents and evidence.
- Hwa-Seo's school's resistance to foreign aggression, the elevation of national consciousness and patriotism ideas in modern history of Korea has been fundamentally studied.
- The issue of new education of Hwa-Seo's school in transition and liberation (independence from Japanese colonization in 1895) period has been studied from different perspectives.
- Myon-Am Choi Yig-Hyon teachings dominance in South and Northern Zhonla and Gyongsang Provinces has been newly studied.
This is attempt to determine the philosophical ideas and activities of the main representatives of the Choksa save-nation movement of the Hwa-Seo's school by historical documents in relation to contemporary.
The practical significance and adaptation: The content of this dissertation has been discussed by academic board of institute of Philosophy, Academy of Science of Mongolia, the recommendation given during the discussion has been reflected in this dissertation. The conclusion of this dissertation is result of nine volume work, proceedings, reports, lectures in universities and other joint research works which has been made during many years of my work. This dissertation can be used in teaching of history of philosophy, researches. This is practical importance of this dissertation.
The dissertation structure: This dissertation consists of introduction, three chapters, nine articles, conclusion and bibliography.
BRIEF CONTENTS OF THE WORK
In the introduction, it has been briefly described important reason of thematic research and current state of study of the subject, aim and goal, methodology and methods, sources and advantages of the work.
Chapter I. Philosophical issues in Choksa doctrine of Hwa-Seo Lee Hang-Ro
1.1. Hwa-Seo Lee Hang-Ro is famous Korean philosopher and politician
(1) the birth and learning: Hwa-Seo Lee Hang-Ro was born in Yangpyong, Kyongi Province Korea at 17921. His father Lee Hae-Jang made Hwa-Seo take as maxims Baeknogdong-Hakgyu. Also He attached great importance to Kyongjae-Cham. Both Baeknogdong-Hakgyu and Kyongjae-Cham was written by Zhu-Ja in order to serve as the maxim of self-cultivation. From this we could infer that Zhu-Ja's theory and practice would exert influence on Hwa-Seo's thoughts and life.
(2) the study and teaching: When a child, Hwa-Seo said that he would be devoted to studying and practicing the theory and practice of Seong-Li Hak. Growing up, he took time in studying 'Zhu-Ja Dae-Jeon' At last he acquired the essence of Seong-Li Hak. His methodology of research lay in scrutinizing both extremes of things and finding the principle(Li). For the principle is What mediate and synthesize both extremes of things. Hwa-Seo established Yeo-Sug Kang-Kyu in order to teach his disciplines2. Among various items of Yeo-Sug Kang-Kyu the ninth item was about the doctrine of the disapproval of Qing and the Western.
(3) the scholarly attainment and official position: Hwa-Seo Lee Hang-Ro was famous for his resigning many official positions3. For he thought that it was very important to study the traditional doctrines of Seong-Li Hak and teach those doctrines to his disciplines. For his lifetime, Hwa-Seo complied and wrote many works. Among them there were "Zhu-Ja Dae-Jeon Jib-Cha", "Zhu-Ja Dae-Jeon Cha-Yi Jib-Bo", "Yi-Cheon Jeon-Seo Jib-Yi", "Song-Won-Hwa-Dong Sa Hab-Pyon Kang-Mog", "Ju-Yog Jeon-Yi Dong-Yi Sog-Yi", "Yim-Cheon O-Sshi Tae-Keug-Seol Byon" and "Hwa-Seo A-Eon" and "Hwa-Seo Dae-Jeon." After his death, his disciplines publicized "Hwa-Seo Jib", which assembled Hwa-Seo's thoughts and sayings.
1.2. Sources of Hwa-Seo Lee Hang-Ro's philosophical doctrine
(1) Kong-Ja's doctrine of "Chun-Chu Dae-Yui": Kong-Ja(B.C.551~B.C.479) was the founder of Confucianism. The purport and centrality of Kong-Ja's thoughts lay in Benevolence. However the problem is how we practice Benevolence. As regards to this problem, Kong-Ja suggested that we should love the other and discriminate between the Benevolence and Not-benevolence. Kong-Ja wrote "Chun-Chu" in order to discriminate between the Benevolence and Not-benevolence. The contents of "Chun-Chu" implied Kong-Ja's axiological view of history. This is called the doctrine of Chun-Chu Dae-Yui, which resulted in Zhung-Hwa Sa-Sang(the doctrine that Chinese civilization is most central as well as prosperous).
(2) Zhu-Ja's doctrine of Choksa: Zhu-Ja(1130-1200) was the one who inherited the essences and spirits from the classical Confucianism1. From this he established the complicate systematic philosophy called Seong-Li Hak. The period when Zhu-Ja lived is time of dissension between two opposite opinions. Concretely some advocated a war with the barbarian regime(Kyim-Kuk) contrarily the other advocated a peace with the barbarian regime. At that time Zhu-Ja agreed with the former. So he two times sent up a memorial called respectively Sung-Myong Chok-Cheong(1162) and Buk-Bol(1188) to the throne. The reason why Zhu-Ja disapproved a peace with the barbarian regime is that he thought China should reject the Not-benevolence(Bul-Yin) of the barbarian regime in order to preserve the Benevolence(Yin) as the universal human morality symbolized by Chinese civilization. Like that, Zhu-Ja's doctrine of Cheok-Hwa Buk-Bol was grounded on Kong-Ja's doctrine Chun-Chu Dae-Yui.
(3) Song-Ja's doctrine of Sung-Myong Chok-Chong: Song-Ja(1607-1689) was the one who inherited the system and spirits from Zhu-Ja(1130-1200)'s Seong-Li Hak the classical Confucianism. Among Song-Ja's political theses, what was very famous is about the subjugation of the northern(Buk-bol). For Song-Ja because the barbarian regime Ching-Kuk conquered the Chinese mainland (Myong-Kuk) Korea was considered as the only nation preserving the universal human morality symbolized by Chinese civilization. Therefore Song-Ja called Korea a little China So-Zhung-Kuk. So he two times sent up a memorial called respectively "Ki-Chuk Bong-Sa" and "Zheong-Yu Bong-Sa" to the throne. These two memorial suggested that instead of Myong-Kuk Korea should seek vengeance on the barbarian regime Ching-Kuk. This is called the doctrine of Sung-Myong Chok-Cheong.
1.3. Basic contents of Hwa-Seo Lee Hang-Ro's philosophical doctrine
(1) Seong-Li Hak and the doctrine of Choksa: The thoughts of Hwa-Seo Lee Han-Ro was based upon Seong-Li Hak, which had dominated Korean thoughts for long time. Hwa-Seo's Seong-Li Hak was grounded upon the traditional canon(Kyongseo) in order to establish the logic of Choksa which purported to respond to the invasion of the Western imperialism. Naturally his doctrine of Choksa resulted from the discrimination between the principle(Li) and the states of affairs(Ki)1. However according to Hwa-Seo, the relation between the principle(Li) and the states of affairs(Ki) is very complicate. For the principle(Li) should not be at once separable and mixed with the states of affairs(Ki). According to Hwa-Seo, the principle(Li) is more ontologically primary than the states of affairs(Ki), because the former is ontological foundation of the latter. Important, Hwa-Seo's doctrine of Zhu-Li making much of the principle served as the ideal foundation of the movement of Chok-Yang(the rejection of the Western) and Chok-Wae(the rejection of Japanese imperialism).
(2) Shim-Seong Ron and the doctrine of Choksa: Hwa-Seo's doctrine of Shim-Seong(the nature of mind) was expressed as the particular occasion of his doctrine of Zhu-Li. He thought the mind as the mixture of the principle(Li) and the matter(Ki). Therefore the mind could be considered according to the side of the principle(Li), also it could be considered according to the side of the matter(Ki). For him, the mind is one. However such states of mind as Chuik-Yuin-Zhi-Shim, Su-O-Zhi-Shim, Sa-Yang-Zhi-Shim, Shi-Bi-Zhi-Shim, and attributed to the principle, contrarily the other states of mind resulted from the human sensibility and desire is attributed to the matter. Hwa-Seo thought the former states of mind were called Do-Shim and the latter were called Yin-Shim according to Hwa-Seo, the Western civilization was based upon Do-Shim. Therefore just as Do-Shim is incompatible with Yin-Shim, the Eastern civilization should not be compatible with the western civilization.
(3) Yui-Ri Ron and the doctrine of Choksa: The foundations of Hwa-Seo's doctrine of Choksa is on the discrimination between the moral(Yui) and the beneficial (ri). Hwa Seo regarded the moral(Yui) as the maxim of action, contrarily he thought the beneficial(ri) as harmful to the human moral activity. According to Hwa-Seo, the moral is ontologically grounded on the states of mind called Do-Shim and the beneficial(ri) is ontologically grounded on the states of mind called Yin-Shim. Because the Eastern civilization preserved the moral grounded on the states of mind called Do-Shim and the Western did not so, Hwa-Seo said that we should reject and disapprove the Western civilization.
Chapter II. Issues of national consciousness in Choksa doctrine of Hwa-Seo Lee Hang-Ro and some main representatives of Hwa-Seo's school
2.1.concise biography, activities and present state of Hwa-Seo's descents
(1) Kim Pyong-Mook and his disciplines: After his teacher Hwa-Seo's death, Zhung-Am Kim Pyong-Mook1 had played role in leading Hwa-Seo's school, Zhung-Am taught to his disciplines "Yang-Hyon Zhon-Shim Rog", which conveyed the essential teachings of Zhu-Ja(1130-1200) and Song-Ja(1607-1689). In this respect, Zhung-Am's thought is considered as inherited from Hwa-Seo's, because Hwa-Seo also paid his respect to the thoughts of Zhu-Ja and Song-Ja. Approximately the number of his disciplines extended to 340.
(2) Yu Zhung-Kyo and his disciplines: Soeng-Zhae Yu Zhung-Kyo was considered as taught by Zhung-Am Kim Pyong-Mook, so Soeng-Zhae thought was inherited from Zhung-Am Tao-transmission (Do-Tung). Following Hwa-Seo's teaching methods, Soeng-Zhae used them to establish a series of teaching rites. He also respected Hwa-Seo for what he transmitted as Tao. Approximately the number of his disciplines extended to 430.
(3) Pak Mun-II and his disciplines: However poor, Un-Am Pak Mun-II earnestly studied Seong-Li Hak, to such a degree that he purchased high-priced such books as "Zhu-Ja Dae-Jeon" and "Zhu-Ja O-Ryu". At last Un Am became a representative of Hwa-Seo's school in the northwestern Korea. Approximately the number of his disciplines extended to 70.
(4) Choi Yig-Hyon and his disciplines: Myon-Am Choi Yig-Hyon nearly lived in Yangpyon Kyonggi Province, Korea where Hwa-Seo Lee Hang-Ro was born and lived. So from a youth he was taught by Hwa-Seo. The reason why Myon-Am became famous is that wherever he went he organized and executed the righteous army war. Approximately the number of his disciplines extended to 850.
(5) Yu Yin-Seok and his disciplines: Yui-Am Yu Yin-Seok(1842-1915) was the on who established Han-Po Seo-Sa with Song-Zhae Yu Zhung-Kyo and cultivated many disciplines. In addition he was famous for his executing the righteous army war everywhere. Like other Hwa-Seo's school he also respected Zhu-Ja, Un-Am and Hwa-Seo for their Tao-transmission(Do-Tong), to such a degree that he located the portraits of Zhu-Ja, Un-Am, and Hwa-Seo in the one room of Han-Po Seo-Sa. Approximately the number of his disciplines extended to 710.
2.2.the Idea of Nation in Choksa doctrine of main representatives of Hwa-Seo's school
(1) Kim Pyong-Mook's doctrine of Choksa: Following Hwa-Seo's thoughts, Zhung-Am Kim Pyong-Mook (1819-1891) rejected the Western material civilization and violent imperialism in order to preserve the authenticity of Confucianism and the identity of Korean people. For him, the Western civilization could be attributed to their brutal amoral civilization. Zhung-Am considered Korea as the last bearer of the Eastern civilization and humanity. According to him, Japan was like a brute, because the Japanese westernized civilization inherited the brutal nature from the Western material civilization. This is called the doctrine of Wae-Yang Yil-Chae(the doctrine that Japan and the Western are one the same).
(2) Yu Zhung-Kyo's doctrine of Choksa: Soeng-Zhae Yu Zhung-Kyo(1832-1893) thought that the essence of man lay in his having the moral. Contrarily the Catholic and the western thought that the essence of man lay in his having the capacity of perception(Zhi-Kan). According to Soeng-Zhae, the Western thesis like that make human became the animal, because the animal also have capacity of perception. In conclusion, the Western missed the essence and particularity of the human. Regarding the capacity of perception as the human essence, the Western forgot the human capacity of moral activity. Therefore they should be rejected in order to preserve the moral.
(3) Pak Mun-Il's doctrine of Choksa: After the conclusion of Pyong-Zha Su-Ho Zho-Yak with Japan, Un-Am Pak Mun-Il(1822-1894) said to his disciplines that they should do their best to morally cultivate themselves in order to preserve Tao-transmission. The policy offered by Un-Am should not be regarded as simply passive resistance. For through this policy, many patriots appeared one after another and they executed the righteous army war everywhere.
(4) Choi Yig-Hyon's doctrine of Choksa: The reason why Myon-Am1 Choi Yig-Hyon(1833-1906) called the Western material civilization brutal is that he very well knew the material civilization resulted in greedy imperialism. The importance of Myon-Am's this diagnosis lay in the fact that he considered the Western material civilization from the point of thoughts as well as economics. So he rejected all economical as well as cultural exchanges with the Western and Japan.
(5) Yu Yin-Seok's doctrine of Choksa: Studying Seong-Li Hak under Hwa-Seo, Zhung-Am and Seong-Zhae, Yi-Am Yu Yin-Soek(1842-1915) tried to preserve their teaching and Tao-transmission. For his lifetime Yi-Am earnestly played the central role in executing the Righteous Army War and the Independence movement. But he in his later years positively took in the Western civilization in order to strengthen Korean people. The reason why he changed his mind is that he thought only economical independence resulted in political independence.
2.3.Hwa-Seo's 'Choksa Wiezhong' Theory and its specifics
(1) The justification of Choksa Wiezhong: The doctrine of Choksa Wiezhong1 suggested that the heresy should be rejected in order to preserve the orthodoxy. Traditionally the thoughts and teaching of such as Kong-Ja, Meng-Ja, Zheong-Ja and Zhu-Ja were attributed to the orthodox doctrines, whereas the thoughts of Buddhism, Daoism, Western, were the heretic doctrines. Following this tradition, Hwa-Seo rejected the heretic thoughts, especially, the Western thoughts and imperialism, in order to preserve the Eastern moral tradition and self-independence. For him, because the barbarian regime(Cheong Dynasty) conquered the Chinese mainland (Myong Dynasty) and the Western imperialism was overwhelming the Eastern, Korea was considered as the only nation preserving the universal human morality symbolized by Chinese civilization. Therefore Korea would be called a little China (So-Zhung-Hwa). The reason why he judged so was that he considered the doctrine of Choksa Wiezhong as inherited from Kong-Ja's Chun-Chu Dae-Yui. Kong-Ja was thought to write("Chun-Chu") in order to discriminate between the Benevolence(Yin) and Not-benevolence(bul-Yin). According to Hwa-Seo, the doctrine of Choksa Wiezhong was considered to actualize Kong-Ja's Chun-Chu Dae-Yui.
(2) The doctrine of "Weo-Yang" and the spirit of self-respect: Hwa-Seo thought the doctrine of "Nae-Su Weo-Yang" as the internal and external policy of the rejection of the Western. The doctrine of "Nae-Su Weo-Yang" is divided into the doctrine of "Nae-Su" and the doctrine of "Weo-Yang". The former is intended for correcting domestic administration, and the latter us intended for rejecting the Western imperialism. Therefore Hwa-Seo's doctrine of "Nae-Su Weo-Yang" resulted from the spirit of self-respect. The significances of the doctrine of "Weo-Yang", are like these. First; that doctrine should be thought to express the political independence and autonomy. Second; that doctrine should be thought to express the economical independence. Third; that doctrine should be thought to express the cultural independence and self-esteem. Finally; that doctrine should be thought to express the military independence and self-defence.
(3) The doctrine of "Nae-Su" and the spirit to self-respect: Like that his doctrine of "Nae-Su Weo-Yang" is expressed as the will to political, economical, cultural and independence. Therefore his doctrine of "Weo-Yang" is base upon the doctrine of "Nae-Su"; for the latter is to stabilize the prosperity and solidarity of Korean people. In order to do so, naturally the doctrine of "Nae-Su" should foremost demand the principle of democracy. For the prosperity and solidarity of the one nation is founded upon the democratic adminstration. In addition, the other significances of the doctrine of "Nae-Su" are like these. Second; that doctrine should be thought to express the economical equalitarian distributism. Third; that doctrine should be thought to express the social equalitarianism, because the doctrine of "Nae-Su" rejected the feudal hierarchy in order to advocate the hierarchial equality. Like this, Hwa-Seo's doctrine of "Nae-Su"' very well suggested that he always bore "people" (Beak song) in mind.
Chapter lll. 'Choksa save-nation movement' of Hwa-Seo's school and its historical and contemporary significance
3.1.Issues of 'Choksa save-nation movement' of Hwa-Seo's school's motives, origins, and historical circumstances
(1) the conclusion of Kang-Hwa Agreement: Kang-Hwa Agreement1 was the unequal agreement that Korea concluded with Japan. This agreement is concluded when Japan violently and illegally invaded the Korean territory of the Island. Kang-Hwa Agreement was also called Han-II Su-Ho Zho-Kyu. Among the 12 terms of this agreement, the most were for the one-sided right and benefit of Japan. After the agreement was unequally and disgracefully concluded with Japan, the Korean people widespreadly raised objection to this agreement. The exemplary even was Myon-Am Choi Yik-Hyon's Pyong-Zha Zhi-Bu Sang-So(memorial to the throne risking his neck).
(2) The distribution of "Choson Chaekryak": The purport of "Choson Chaekryak" was that most conservative Korean intellectuals was made to conceive the necessity of enlightenment according to the Western civilization(Kae-Hwa). However From the point of Korean people, the enlightenment according to the Western civilization was equal to approving the dominance of Japan and the Western in Korean Peninsula. Concretely the contents of "Choson Chaekryak" were like these two. According to "Choson Chaekryak", first content was about the doctrine of Pyung-Hwa (the doctrine that the Eastern nations should try to achieve the peaceful relationship), and second was about the doctrine of Zheong-Han(the doctrine that Japan Should invade Korea in order to enter into the Chinese mainland). The former was intended for Japan domination the Eastern instead of the western imperialism, whereas the latter was intended for straightforwardly advocating the necessity of invading Korea. With regard to "Choson Chaekryak", because many Korean intellectual saw through the latent intent of this book, they endeavored to reject the enlightenment according to the Western civilization.
(3) the outbreak in 1884: the outbreak1 in 1884 was the politically important event, whose leaders was Kim Og-Guyn, Pak Young-Hyo, Hong Young-Shig, Seo Gwang-Bom, Seo Jae-Pil, and Yun Ung-Nyul supported by Japanese officials. Therefore the Japan played the main role in this outbreak. However this outbreak was failed, because Chinese army entered into Korea and frustrated the plan of Japan.
(4) the murder of Myongseong Hwanghu: Japan thought the cause of failing to dominate Korea attributable to Myongseong Hwanghu, who tried to save the nation from the invasion of Japan through the balance between the world Powers. Therefore Japan mad Japanese army and samurai kill Myongseong Hwanghu. After the murder of Myongseong Hwanghu, Korean people everywhere executed the Righteous Army War. This event of executing the Righteous Army War is called(1895). In conclusion, the murder of Myongseong Hwanghu gave the force of practice to the doctrine of Choksa.
(5) the enforcement of Dan-Bal Ryong: The important event which caused all Korean people get into rage was the forcible enforcement of Dan-Bal Ryong(the decree that Korean people should have their hair bobbed). The reason why the forcible enforcement of Dan-Bal Ryong was historically and philosophically important was that Dan-Bal Ryong was symbol of the enlightenment according to the Western civilization. In other words, Dan-Bal Ryong suggested that Korea took in the enlightenment according to the Western civilization at the cost of the Eastern traditional culture and moral value. That was why Korean intellectuals who studied Seong-Li Hak were up in arms against the Western and Japanese imperialism.
3.2.Various forms of Choksa save-nation movement of Hwa-Seo's school
(1) the movement of Memorial to the Sang-So: When resigned the offered official position, Hwa-Seo Lee Hang-Ro gave a memorial to the throne, which purported that the throne should apply to the actual internattional affairs the doctrine of Choksa as a main principle and Nae-Su Wae-Yong as the concrete policy. After Hwa Seo's memorial to the throne, such Hwa-Seo's school as Kim Pyong-Mook, Choi Yig-Hyon, Yu Yin-Seok, Hong Zhae-Hak, Beak Rak-Gwan etc. following the thought of Seong-Li Hak also gave memorials of the same content to the throne. The movement of the memorial to Throne Sang-So executed by such intellectuals as Hwa-Seo's school would be thought to assume passive attitude. In other world these movements lack the positivity of actual practices.
(2) the Righteous Army war1: After the murder of Myongseong Hwanghu and the forcible enforcement of Dan-Bal Ryong, Hwa-Seo's school executed everywhere the movement of Righteous Army war(Yui-Byong Un-Dong). That movement was very ideal, because the purport and centrality of that movement lay in the one word, "Righteous"(Yui). In other words, the movement of Righteous Army war(Yui-Byong Un-Dong) would be considered as practicing the doctrine of Choksa Wiezhong that the heresy should be rejected in order to preserve the orthodoxy. However the armed struggles for national independence(Mu-Zhang Dok-Rib Tu-Zhaeng) was different in nature. For the armed struggle for national independence(Mu-Zhang Dok-Rib Tu-Zhaeng) lacked the criterion of "Righteous". On the contrary, the armed struggles for national independence (Mu-Zhang Dok-Rib Tu-Zhaeng) sacrificed the "Righteous" means for the purpose of national independence. However hte armed struggles for national independence(Mu-Zhang Dok-Rib Tu-Zhaeng) had the spirit in common with the movement of Righteous Army war (Yui-Byong Un-Dong). What we should not overlook is that Hwa-Seo's school played central role in both movements.
(3) the Independence movement: After missing the national sovereignty, many Korean fled from their country to organize various groups for the independence movement. Hwa-Seo's school also played central role in those organizations. The number of internal organizations Hwa-Seo's school belonged to extended to 16, and The number of external organizations to extended Hwa-Seo's school to 60. The exemplary among the organizations for the independence movement were Ship-Sam-Do Yui-Byong and Dae-Han Dok-Rib Dan, which were leaded by Hwa-Seo's school, especially Yi-Am Yu Yin-Seok and Hwa-Nam Pak Zhang-Ho. Later Sang-Hae Yim-Shi Zhong-Bu leaded by Baek-Am Pak Eun-Shik and Baek-Beom Kim Gu also inherited the idea and spirit from Hwa-Seo's school doctrine of Choksa.
3.3.Historical and contemporary lessons of Choksa save-nation movement of Hwa-Seo's school
(1) The philosophical significance of the save-the-nation movement: Sang-So Un-dong(1876-1895), Yui-Byong Tu-Zheang(1895-1910) and Dong-Rib Tu-Zhaeng(1910-1945) executed by Hwa-Seo's school in th 19th century was intended for rejecting the invasion of the Western and Japan and saving the nation from the colonization. The philosophical sources of these movements was Seong-Li Hak, which inherited from Kong-Ja's doctrine of Chun-Chu Dae-Yui the idea that chinese civilization should be respected where as the barbarian rejected. However what we should not overlook is that Hwa-Seo's school's various movements of Choksa resulted from their sense of actuality. For that reason, Hwa Seo Hak Pa advocted the doctrine of "Nae-Su Weo-Yang" as the internal and external policy of the rejection of the Western, which had the implications of political, economical, cultural and military independence.
(2) The historical significance of the save-the-nation movement: this movement executed according to Hwa-Seo's school's doctrine of Choksa had the important signification in the history of Korean national independence movement. First; Hwa-Seo's school provided the various Korean national independence movements with theoretical and actual foundations, which inherited from the traditional Eastern moral value, especially, Seong-Li Hak. Second; Hwa-Seo's school cultivated many disciplines, who played important role in executing San-So Un-Dong(1876-1895), Yui-Byong Tu-Zhaeng(1895-1910) and Don-Rib Tu-Zhaeng(1910-1945). Third; Hwa-Seo's school was not simply the advocate of conservatism but the realist, because they later made strenuous efforts to take in the Western civilization and enter into international society.
(3) The lessons of the save-the-nation movement: Hwa-Seo's school's save-the-nation movement should be considered to express the Korean people's pride on the Eastern traditional culture. Grounded upon the doctrine of Zhung-Hwa Yang-Yi (preserving the chinese moral value and rejecting the Western materialist civilization), Hwa-Seo's school's save-the-nation movements were the practice of the philosophical idea as well as the movement of moral rehabilitation. Therefore today when the Western technology and science, whish make much of material and economical value, is overwhelming the world, the importance of Hwa-Seo's school's save-the-nation movements as the movement of moral rehabilitation should be reinterpreted and revalued.
CONCLUSION
This research addresses Hwa-Seo Lee Hang-Ro's Choksa doctrine using the following sequence. First, Lee Hang-Ro's Choksa doctrine and philosophical issues; second, emergence of Hwa-Seo's school and Choksa doctrine; and third, patriotic overtones of Hwa-Seo's doctrine and its importance.
Lee Hang-Ro was born into a Choson scribe family that admired Kong-Ja, Meng-Ja, Zhu-Ja and Song-Ja, and thus inherited the ethical teachings of Zhu-Ja and Song-Ja. He has studied Kong-Ja's "Chun-Chu(Spring and Autumn)," as well as the essays of Meng-Ja, the chronicles by Zhu-Ja and Song-Ja and has acquired a comprehensive understanding of the traditional Oriental ethics, its structure and importance. In his view, the core of ethics is reflected in prioritizing law over matter, essence over phenomena, morals over profit. Furthermore, he understood that this core of ethics is confined in the Choksa Wiezhong theory. In other words, the former is a theory that stipulates the importance of man's action to pursue the good and confront the evil instead of merely declaring the ethics, morals and essence. Based on the Choksa Wiezhong teachings, Lee Hang-Ro honoured China as the "Middle Kingdom" and the "Middle People," and steadfastly opposed the West as the "Manchus." Hwa-Seo's Choksa Wiezhong concept that calls for opposing the western material and technological civilization, and its teaching methods were evolved into the Hwa-Seo's school. When the westernized Japan attacked Choson the Hwa-Seo's school stipulated that Japan and the West were the same, in order to develop the Hwa-Seo's Choksa Wiezhong doctrine into the one opposing the Japanese aggression. Based on this, the Hwa-Seo's School founded the patriotic movement, which has played a crucial role in modern history of Korea. One can conclude that the origins of the Korean patriotic movement were in the Choksa Wiezhong doctrine of Lee Hang-Ro. This movement both at home and abroad was accelerated through various means, such as the Memorial to the throne (1876-1895), Military uprising(1895-1910) and the Struggle for Independence(1910-1945). Form here we see that the patriotic movement began as a rather passive action that has evolved into an active struggle and spread both within and outside of the Korean homeland. Especially we must pay a close attention to the centrality of Hwa-Seo's concept in all of the aforementioned stages and types of the patriotic movement. For instance, there were a number of organizations that played a critical role within the independence movement. Of those, one can name the Tae-Han Independence Organization that was formed as a result of merger of the "13 leagues military unit" founded by Yu Yin-Seok, and the anti-Japanese resistance based in Manchuria led by Tak Han-Ju, as well as the Provisional Government in Shanghai led by Pak Eun-Shik and Kim Ku. All of the cited persons were followers of the Hwa-Seo's school.
Hence, the Hwa-Seo's school founded by Lee Hang-Ro(Hwa-Seo) is based on the Confucian doctrines, the humanistic code of Zhu-Ja and Song-Ja and incorporated the principles of adoration of the Middle Kingdom and opposing the Manchu(the so-called theory of the "Middle Man and Manchu Barbarian"), thereby creating a foundation for a national liberation movement opposing the West and Japan. Moreover, the movement was not solely confined to the nationalist goals of facing threats to Korea by political, economic and military means and strengthening the national statehood; it was a much broader concept stressing the human compassion and elevating the morality within a human life. Thus, we must not perceive the Hwa-Seo's school as merely a domestic political agenda. This school criticizes the material (technical) civilization that it facilitates the deterioration of ethics within a Westernized Oriental society and reveals why one should and how to abide in the ethical norms. Importantly, the school does not deny the role of foreign nations and their influence in developing and strengthening a nation, but stresses the necessity and greater importance of national identity, culture and customs.
The Hwa-Seo's school was a ethical-philosophical system founded by Lee Hang-Ro, who lived during the late Choson period and was himself a follower of Zhu-Ja, whose teachings centered on ethical values. The Choksa Wiezhong movement, based on this school has later evolved into a patriotic movement; hence, we can point the Hwa-Seo's school as the inspiring and implementing force of the modern Korean nationalism. This movement was crucial in overcoming the Japanese colonial rule; and we must admit that the Choksa doctrine's intellectual guidance and practical implementation had no rival among any other scholastic teachings. Therefore, its followers played the most important role in modern history of Korea. However, we can address the following issues:
First, a philosophical concept always emerges as a result of a critical thinking of the people who sense and recognize the social demands within particular historical circumstances. Lee Hang-Ro's philosophy and the Hwa-Seo's school is an example of this phenomenon. The Confucian teachings and humanism of Zhu-Ja that make the foundation of Lee Hang-Ro's philosophy are firmly grounded in Korean society and culture. One can name Toe-Gyeo Lee Hwang, Yul-Gog Yi Yi as the exemplary thinkers of the Confucian tradition. Of these, Lee Hang-Ro was a follower and admirer of Song-Ja; and therefore, his philosophy is connected to Yi Yi, a forerunner of Song-Ja. Lee Hang-Ro, however, was not merely a scribe but a philosopher in much broader sense. Lee Hang also stressed the ethics and furthermore, has played a critical role in developing the norms of implementation of the ethical system in the real world. Thus, we stipulate that Lee Hang-Ro's Choksa Wiezhong theory has roots in Yi Yi's teachings.
From a normative point of view, Lee Hang Ro's Choksa Wiezhong theory seems to antagonize law and matter, human and material and evaluate the former categories of this dichotomy as "right" and the latter as "wrong." However, this appearance reflects not the uncompromising nature of his views, but his vision of what ought to be implemented; for in the implementation of ethics the distinction between right and wrong and the adoration of the former and elimination of the latter is unavoidable.
Second, the economic, intellectual and socio-political changes occurred within a nation during a particular stage of historical development have a direct impact on emergence of philosophical traditions. For example, in the 19th century Korea two opposing viewpoints coexisted in order to overcome the trade requirements and aggression of Western powers. One was the active Choksa position calling for resistance of the whole Western materialism and striving for independent development strategy for Korea. The other view, called the open(Kae-Hwa), called for the acceptance of the whole advanced Western technical civilization and thus strengthening the nation. Indeed, both reflected patriotic position. Although the Kae-Hwa ideology appears to be a real movement, it was not guided by any idea or policy, but rather by an attempt to adjust to a reality. On the contrary, Choksa Wiezhong ideology was grounded in a powerful intellectual concept, thus it had an advantage over the former by being able to evolve into the patriotic movement. Hence, we stipulate that any political and/or social movement will not succeed without forward-looking concepts and structure.
Third, specific national philosophy also plays an important role in the mentality, action and destiny of a nation and its people. This can be seen from the role of Hwa-Seo's school in the Korean history. Although Lee Hang-Ro and Hwa-Seo's school actively opposed the Western and the Japanese influence, a look at the contemporary Westernized Korea makes us rethink and criticize some flaws within this philosophical trend. The contemporary Korea shows that the Western civilization cannot be entirely disregarded as counter-productive and that it contains many progressive elements. However, some negative aspects of the contemporary Korean political, economic and social life can be labeled as a consequence of Westernization. In particular, the contemporary Korean society faces moral degradation, lack of law and order, deterioration of agriculture and followers of his Hwa-Seo's school were rightfully trying to prevent such issues by opposing the excessive foreign influence. Therefore, the Choksa Wiezhong movement was not an ordinary reactionary thought with all pertaining flaws, but an intellectual movement with multi-faceted relevance to the contemporary reality.
Finally, it can be concluded that although the times have changed, we ought to give a proper evaluation to Lee Hang-Ro's teachings and Hwa-Seo's school for its concern for its concern for future, its guidance of the patriotic movement and for its earnest strive for resurrecting the deteriorating national ethics. Especially if we compare Lee's times to that of our own, and look at some phenomena, such as the excessive influence of a major Western power, corruption due to fusion of politics and economy, prevalence of material values over the human ones, respect for the youngsters instead of the elders, degradation of social justice etc., we can agree that the Choksa Wiezhong concept has predicted the contemporary Korean, accept the Western capitalism. Hence it is a time for the Asians to think whether or not it is productive to accept the Western material (technical) civilization entirely, and should or not some of its flaws be opposed. this is the reason why today we should study Lee Hang-Ro's philosophy and Hwa-Seo's school, for its founders faced the same dilemma as we do today. In sum, the core of the Choksa ideology is the stress on self-sufficient political, economic and societal development based on national identity and cultural values with out a nation's strength is confined in its self-confidence. For this, it is important to prioritize one's own people, statehood, language and culture, customs and traditions over the foreign influence, which should be rewarded the second place within the system of values.
Especially within the contemporary circumstances of Globalization, preserving and renovating the national identity and cultural traditions is a focal issue. Though the contemporary society contains many progressive elements, it too bears not a lesser portion of negative aspects, which we sense on a daily basis. Those include the drug addiction, terrorism, domestic and other types of violence, divorce etc., which are directly related to moral degradation. One way to save the human race from this dim tendency is to learn from the traditional values, especially the traditional ethical systems.