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[Modern Applicability of Hongik Ingan Ideology -2] Practice of Ideology

It is necessary to meet the prerequisites for Seongtong, Gongwan and Jaeseihwa

임기추 전문위원 | 기사입력 2022/12/24 [01:21]

[Modern Applicability of Hongik Ingan Ideology -2] Practice of Ideology

It is necessary to meet the prerequisites for Seongtong, Gongwan and Jaeseihwa

임기추 전문위원 | 입력 : 2022/12/24 [01:21]

[Currently, Korea is the world's 10th largest economy, but the failure of the national development model continues. In a situation where it is urgent to solve problems such as political and economic polarization and social conflict, the need to seek solutions or solutions to them has been raised. Under these circumstances, I would like to explore the modern realization and applicability of Hongik Ingan, the Korean people's idea, using the founding ideology, political ideology and thought. Dr. Lim Ki-chu's academic thesis titled 'Searching for the Contemporary Realization and Applicability of Hongik Ingan Ideology' will be published in five series. Editor's Note]

 

 Dr. Lim Ki-chu/Hongik Thought Scholar

 

II. The concept of Hongik Ingan and the practice of Hongik Ingan ideology

 

The concept of Hongik Ingan and Jaeseihwa

 

The existing interpretation of Hongik Ingan is to benefit humans widely, but this interpretation can be interpreted as ‘benefiting all humans’ or ‘making all benefit’ (Park Jeong-hak, 2004; 2017; Shin Yong-ha, 2019). Specifically, Park Jeong-hak (2004; 2017: 31) interpreted Hongik as 'our profit' or 'all-win'. In the thesis Shin Yong-ha (2019: 236), ‘Hong’ in Hongik is broadly (all), and ‘Ik’ is interpreted as a modern benefit, and Hongik is embodied in a more expanded meaning as “to help and benefit widely and greatly.” In addition, Park Jeong-hak (2004) interpreted all interests as “not the interests of all individual people, but the interests of the global village in the family, country, people, Asia, and the entire earth as a whole. Here, the range of 'all' is seen as including 'individual people', and according to the new interpretation of this study, it can be seen as the subject of 'benefiting all humans'.

 

Next, before defining the concept of jaeseihwa, if we look at previous research cases, first, in the thesis of Lim Jae-hae (2013: 495-533), “Under the ideology of Hongik Ingan, officials (omitted) over 360 affairs as a It was analyzed that it was governed by values derived from early agricultural culture.” Min Yeong-hyeon (2009: 211-212) also explains that the content of the 『Chamjeon Gyegyeong』 is also “constructed around guidelines for daily life, individual practice, and mental training.” Cho Seok-bong (2013) interprets that “Hongik Ingan (弘益人閒) corresponds to sugi (修己), and Jaeseihwa (在世理化) corresponds to a ruler. Accordingly, if the former is a program or norm, the latter is a policy implementation”. Cho Myung-rae (2011: 78) analyzed the “366 events system” of 『Chamjeon Gyegyeong』 as having the same meaning as the laws and regulations of today's modern state. When referring to these research results, the concept of Jaeseihwa can be seen as a principle governed by daily life, personal practice, or guidelines for mental training. It can be said that it is the practice of modern national laws and policies, compliance with social norms and customs, and personal training.

 

How to practice Hongik Ingan thought

 

In the last verse of the yeompyomun of Dohaedangun, the 11th generation of Gojoseon (Kim Eun-soo, 1985; Kim Cheol-soo, 2015: 6-7), “God (一神) bestows the true mind, through human nature as light, and through God’s teachings, the world It is to govern and edify and benefit all human beings. ” is specified. This inscription can be said to indicate that Seongtong, Gwangmyeong, and Jaeseihwa are essential to realize Hongik Ingan.

 

By the way, Cho Han-seok (2019: 197) argued in the thesis that “Seongtong·Gongwan is a precondition for achieving the realization of 'Jaeseihwa-Hongik Ingan' and at the same time a necessary condition for human self-realization.” . Cheol-soo Kim (2015: 7) analyzed the Jaeseihwa of Hongik Ingan's ideology as "having the meaning of Hongik Ingan's specific method and means of practice." Cho Ok-gu (2012) said, “Seongtong·Gongwan and Jaeseihwa correspond to the two methodologies of 'Hongik Ingan', and through these two methodologies, it is possible to reach 'Hongik Ingan', the mutual relationship between Jaeseihwa and Hongik Ingan”.

 

Therefore, it can be said that Jaeseihwa is a necessary condition for Hongik Ingan, and Seongtong and Gongwan are also one of the prerequisites for Hongik Ingan. Accordingly, to speak of the practice of Hongik Ingan ideology, it can be seen as possible only when the conditions of Seongtong, Gongwan, and Jaeseihwa, which are the prerequisites for the modern realization and application of Hongik Ingan ideology, are met. In other words, it can be said that meeting the conditions of becoming a Jaeseihwa after Seongtong and Gongwan is a modern practice method of Hongik Ingan thought.

 

Practice of Seongtong and Gongwan

 

To put it simply, the basic practice method according to Samilsingo is “mind (emotion), ki (breath), and body (sensations), as described in related papers Lee Geun-cheol (2010: 77-88) and Park Jin-gyu (2012: 233-239). )” to look back and discard memories to understand their nature, etc. The Seongtong and Gongwan methods are divided into the order execution method of reading spells and the Jiseng Ssangsoo method that cultivates knowledge and experience, wisdom and material life, and vitality (Han Si-won, 2004). The approximate method of practice can be explained based on the theory of practicing the three laws of 『Samil Shingo』 by Lee Geun-cheol (2010: 77-88) and Park Jin-gyu (2012: 233-239).

 

Targeting ordinary citizens, including those in charge of laws and systems, 1) six mind (emotions) of joy, fear, sadness, anger, greed, and dislike, 2) six ki of fragrance, rotten smell, cold, heat, dryness, and dampness (breath ), 3) Can briefly summarize the secrets of meditation practice, such as sound, color, smell, taste, sexual desire, and the six body (senses) of contact. In the results of meditation for the practice of Seongtong and Gongwan, the fulfillment of Jigam practice is the confirmation of great virtue in life throughout the day without good and evil, the fulfillment of Josik practice is the confirmation of great wisdom, In addition, it is said that the satisfaction of Geumchok practice can be confirmed as great ability if it is in daily life at a level without generosity or harshness.

 

Here, the concept of the decision maker of laws and systems can be said to be the performer of all duties related to laws and institutional legislation, rulings, and decisions in the legislative, judicial, and executive governments, including the president. This is because Jeong Yeong-hun (2013: 27-28) sees Hongik Ingan ideology as having a relationship with “the subject-the people, etc., beings who are cared for or controlled by the ruler and administrative class or state function, and the power action of Jaeseihwa. It refers to what it claims to be the subject of.

 

In this way, only those who have mastered the practice of Jigam, Josik, and Geumchok specified in 『Samilshingo』, as in previous research results, “result in the fact that they are beings who practice (gongwan) moral responsibility along with all other beings” (Kim Gwang-rin, 2015: 6), pay attention to the result of emphasizing that Sungtong·Gongwan is “a training method that expresses the ideology of our community and fosters Hongik people” (Kim Gwang-rin, 2015: 29). It is because it is believed that it can be judged that modern realization and application will be possible with the awareness and practice of moral responsibility for the right policy decision and execution of the modern legal system only when the confirmation of goodness and perfection is premised.

 

Seongtong·Gongwan can be said to be a state of practice in which all memories of mind (emotion), ki (breath), and body (senses) are discarded and searched for again based on the theory of practicing the three laws of Jigam, Joshik, and Geumchok. After fulfilling the performance, it can be changed to enable awareness of moral responsibility, and accordingly, it is expected that right discussions and fair decisions will be made. Through this, it is expected that the practice of Jaeseihwa, such as compliance with laws and norms, will be realized, and that statutory and institutional decision makers will be able to expect the pursuit of interests for all citizens.

 

Practice of Jaeseihwa

 

Based on the concept of Jaeseihwa described above and previous research cases, to summarize the main scope of domestic practice related to the practice of Jaeseihwa for the realization of Hongik Ingan. Compliance with the laws and regulations, and if you are in a leadership position, additionally comply with the duties and laws of the governor or member of the National Assembly, and furthermore, compliance with the duties and laws of the President (including amendments and supplements), Lim Ki-chu, 2019: 200-206).

 

The main duties of the people include education, work, tax payment, military service, public welfare, environmental preservation, and loyalty to the motherland, constitutional protection, and law observance (Encyclopedia of Korean National Culture, People’s basic duty). The obligations of the National Assembly members under the Constitution and the National Assembly Act include compliance with the Constitution, prohibition of abuse of position and profit-making activities that prioritize integrity and national interests, prohibition of holding concurrent offices, and various other duties within the National Assembly (Encyclopedia of Korean National Culture, Members of the National Assembly). In the case of provincial and provincial governors, there are prohibitions on for-profit transactions and for-profit businesses with local governments, members of the National Assembly or local councils, and other concurrent posts under presidential decrees (Encyclopedia of Korean National Culture, Provincial Governors).

 

The duties of the President are constitutionally divided into duties related to duties and duties to prohibit concurrent office. Duty related to duties include the duty to comply with the Constitution, national defense, peaceful reunification of the country, promotion of people's freedom and welfare, and promotion of national culture. (Doosan encyclopedia, the president of Korea). In addition, it can be said that it includes the oaths of the President, members of the National Assembly, city and provincial governors, and public officials, the oath of prosecutors and judges, and the compliance with the Code of Ethics of lawyers, ministers, teachers, and journalists. Observance of various social life norms (including compliance with new introductions and changes), various systems and codes of conduct in the general society, and other obligations such as the Code of Ethics, etc.

 

The main missions of Jaeseihwa in the global village are missions such as human respect and democratization, peace and economic issues, human society welfare, global culture, and global environment preservation in the global village era (for details, see Bogeun Seo, 2012: 35-41).

 

It can be said that the prerequisites for the realization of Hongik Ingan ideology are fulfilled when the major domestic practice contents or the global mission of reseihwa are fulfilled. Here, if human beings are viewed as an aggregate of individuals and group members, the concept of Hongik Ingan can be said to be a human being who pursues individual interests or the interests of all group members on the premise of Seongtong, Gongwan and Jaeseihwa. In this study, it is judged that correct discussions and decisions can be made for the benefit of everyone involved in state administration with a sense of moral responsibility as a Hongik human being (Kim Gwang-rin, 2015) only when confirmation of seongtong·gongwan and confirmation of jaeseihwa are practiced. If the statutory and institutional makers can realize a sense of moral responsibility and pursue the practice of Jaeseihwa after the implementation of the three laws of Jigam, Joshik, and Geumchok, there will be positive effects such as improved national reliability and fairness in the actual decision-making, if implementation of laws and systems. You can look forward to it.

 

* This article is assumed that there may be errors in the English translation. References to the original Korean text: https://www.pluskorea.net/292420

 

*Writer/Lim Ki-chu 

Doctor of Business Administration, Hongik Institute for Management Strategy & Director (tranlim@hanmail.net).

 

 

홍익경영전략원 원장・경영학박사, 홍익사상학자 / 유튜브 홍익나라 채널운영자 / 단군정신선양회 학술위원 / 전 에너지경제연구원 연구위원 / 전 행정안전부 시도합동평가단 평가위원 / 전 국무총리 기후변화협약대책위원회 평가위원 / 전 대통령자문 지속가능발전위원회 전문위원 / 전 대통령직속 민주평화통일자문회의 자문위원 / 홍익인간 사상관련 50여권의 저서 및 11편의 학술논문 발표
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