In this blog post, we will explore Zhu Xi and Toegye’s ideas of “investigating things” and “attaining knowledge” from a modern perspective through the question, “Does the truth of things reveal itself, or must we seek it out?”
In the East, when discussing epistemology, Zhu Xi’s ideas of “investigating things” and “attaining knowledge” are often mentioned. The basic meaning of “investigating things” is to explore the principles of things, or “li,” by examining concrete objects to their limits. “Attaining knowledge” means refining and expanding one’s knowledge to its limits so that there are no gaps in one’s understanding. Zhu Xi believed that the human mind is not devoid of knowledge, and that by investigating things, we can reveal the knowledge that is inherently present in our minds and attain knowledge. This is the traditional theory of knowledge in Confucian philosophy. Influenced by Zhu Xi, Toegye basically inherited his position. Initially, Toegye viewed the state of pursuing knowledge of things, or the realm of understanding all physical phenomena, as “water-like.” This means that water is seen as an object of perception, and the human mind, which is the subject of perception, reaches the object. He believed that this view was consistent with Zhu Xi’s thinking.
However, in his later years, he said that it was correct to interpret mool-gak as “water reaching.” In other words, when a person wants to perceive something, the li inherent in that thing reaches the mind. This means that it is not the mind that unilaterally approaches the li inherent in things and acquires it, but rather that when a person wants to perceive something, the li of that thing approaches the mind. Toegye interpreted this as meaning that ri does not reach the mind directly, but rather reaches it through the mind’s exploration. He did so because if he had said that ri reaches the mind solely through its own spontaneity, people might have misunderstood that ri is capable of physical movement. It can also be seen that he was wary of the possibility that if the active nature of ri, the object of cognition, was overly emphasized in the process of cognition, the status of the mind as the subject of cognition would be relatively weakened.
This is what is known as “ri-ji-do.” However, Toegye did not allow the activity of ri to be unlimited. The activity of ri is limited to ri participating in the process of cognition. In other words, when the subject of cognition performs the act of cognition toward an object, the object of cognition also actively reveals itself to the subject of cognition.
Therefore, it can be seen that Toegye developed his own view of the theory of knowledge by recognizing the similarity of “action” in both the subject and object of cognition in the process of cognition.
This discussion of gyeokmul and chi-ji is an important example of the epistemological approach in Eastern philosophy and provides many implications for today’s academic research. In modern science, researchers explore the laws of nature, and nature interacts with researchers through the process of revealing those laws. The essence of this interaction is also the core of scientific inquiry. For example, physicists discover the laws of nature through experiments, and nature reveals its secrets through those experiments. In this process, the intentions of researchers and the responses of nature come into harmony, giving birth to new knowledge. In this way, the concepts of gyeokmul and chi-ji in Eastern philosophy are deeply connected to the methodology of modern scientific inquiry.
Furthermore, the concepts of gyeokmul and chi-ji are closely related to personal self-improvement. In order for individuals to realize their full potential, they must deeply explore their inner selves and put into practice the truths they discover in the process. This is consistent with what is emphasized in modern self-improvement books. Expanding one’s knowledge and abilities through self-reflection and continuous learning can be said to be the modern application of gyeokmul and chi-ji.
Therefore, the concepts of gyeokmul and chi-ji are important intellectual legacies of Eastern philosophy, and their meaning and value are still valid today and can be used as a foundation for various academic and personal development. In this way, the wisdom of Eastern philosophy transcends time and place and provides deep inspiration for our lives and studies.
