“From the mythology of ancient China to Yangmingism
From ancient Indian philosophy to the flourishing of Buddhist philosophy
From the Korean Hongik Ingan ideology to the flow of modern philosophy
“All of Eastern philosophy in one volume!”

A philosophy textbook that covers the entire history of philosophy in China, India, and Korea!
Rich annotations and various illustrations make it even more fun to look at and read!

It shows at a glance how the history of Eastern philosophy has changed, from the myths of ancient China to the flow of modern philosophy.
When we talk about Eastern philosophy, we usually mean philosophy that originated and developed in the East, but this includes not only the commonly known Chinese philosophy, but also the philosophy of India and Korea.
The author, who studied philosophy at university and has been teaching philosophy for over 30 years, emphasizes that China is where Eastern philosophy flourished the most, and devotes the most space to explaining the history of Chinese philosophy from the myths of ancient times to the flow of time.
Meanwhile, we looked at the ancient philosophy of India, the emergence of materialism, Jainism, Hinduism, and the truth of Buddhism, and in Korean philosophy, we organized the meaning of the Dangun myth, which presented the ideology of Hongik Ingan, as well as the founding myths of the Three Kingdoms, the philosophy and thought of Goryeo, the great thinkers of Joseon, and the flow of philosophy during the Japanese colonial period and modern times.


"A History of Eastern Philosophy for Youth" provides a comprehensive overview of Eastern philosophy, examining the daily lives of leading Eastern philosophers and the core ideas they have studied throughout their lives.
It vividly depicts a story that you may have heard somewhere before, and along these lines, it includes many illustrations and episodes to make the book more accessible to readers.

Is human nature good or evil? There are two theories on this.
One is the theory of human nature being good, advocated by Mencius, and the other is the theory of human nature being evil, advocated by Xunzi.
Mencius argues that human nature is good.
Human nature, like water, always flows downward, and follows only what is good.
To be born into this world and walk the right path, a human being simply needs to draw out what is in his heart, and there is no need to learn separately the exemplary lives of the wise.
All you have to do is listen to the good voice of conscience whispering in your heart.
From this perspective, all human errors and sins stem from the imperfections of the social system that binds people from the outside, and from the mistakes of those who rule the country.

---p.35

The Tao (道) spoken of in Confucianism was limited to human ethics.
However, the Tao that Laozi is talking about is the fundamental source of the universe, the law of nature and all things in heaven and earth.
In other words, Tao is the ultimate cause of the world that cannot be understood by our human minds, and it is the law of all laws and the measure of all measures.
Regarding this, Lao Tzu said, “Man imitates the earth, the earth imitates heaven, heaven imitates the Tao, and the Tao imitates nature.”
Therefore, this Tao cannot be conceptually defined in the human mind, nor can it be expressed in words or writing.
It is something we cannot see even if we try to see it, cannot hear even if we try to hear it, and cannot grasp even if we try to grasp it.
Because the Tao has no color, no sound, and no form.
---p.56~60

In a way, Taoism is nothing more than a miscellaneous doctrine other than the idea of ​​leaving the mundane world and becoming a god.
All the methods they pursued not only led to abstract ecstasy, but also to a veil of mystery surrounding them, causing those who believed in them and tried to learn them to waste time and energy in vain.
I think it is difficult to expect that a person will attain the Way and ascend to heaven, or that he will prolong his life by strengthening his body.

---p.105

In order for the laws created in a country to be properly observed, the authority of the monarch must be established above all else.
A monarch must have absolute authority and know how to treat his subjects like servants.
Only when we are able to walk barefoot through hot water or burning fire with a single command can we truly practice law with peace of mind.
Han Feizi accepted the concept of 'force' in the New Testament and argued that the rule of law was superior to the rule of man and that 'law' and 'force' could complement each other.
Han Feizi likened the 'se' of a monarch to the sharp teeth of a tiger and the claws of a leopard, and believed that a monarch without 'se' was as powerless as a toothless tiger.
He said that the 'three' comes not from the personality or morality of the monarch, but from the status of the monarch.

---p.154

We need to distinguish here between the terms 'Chinese Buddhism' and 'Buddhism in China'.
For example, if the sect introduced by Xuanzang, who returned from studying Buddhism in India, is called “Buddhism in China,” then the Buddhism that has already entered China and developed alongside China’s philosophical tradition can be called “Chinese Buddhism.”
Buddhism and Taoism merged to form Zen Buddhism, a sect of Buddhism that seeks to elucidate the truth through sitting meditation.
Also, in Buddhism, there are Mahayana and Hinayana.
However, among these, the one that remained in Chinese Buddhism was Mahayana.
---p.176

Here we must understand that enlightenment and sudden enlightenment are not the same.
Confucianism in ancient times and Buddhism to this day have emphasized methods of self-cultivation, such as 'an experienced ox destroying a carriage.'
However, when Do-saeng thought about it, he thought that in this case, he might be able to become a great scholar by reading many books, but he would not be able to become a great thinker.
In the process of enlightenment, there must be a moment when one suddenly realizes something.
It is not something that can be obtained by studying a certain philosophy step by step, but rather by discarding all the ideas that have been studied so far.

---p.203

In this way, the body of the Infinite Supreme Ultimate has two possibilities.
One is moving, which we call yang, and the other is stationary, which we call yin.
When the Taegeuk moves, it creates yang, and when this movement reaches its peak, it becomes stillness and creates yin, and when this stillness reaches its peak, it begins to move again.
In other words, yin and yang are divided depending on whether they are moving or standing still, and this turns around and around again, so they do not stay still forever.

---p.246

Indian philosophy refers to the philosophical speculations of all thinkers, ancient and modern, Hindu and non-Hindu, theist and atheist.
And its most distinctive feature is that different schools of thought coexist and find common ground through long-term deliberation and discussion.
If Indian philosophy can maintain this attitude in the future, a great philosophy may emerge that embraces all the ideas coming into India from the West, the East, and other sources.

---p.286

But on the other hand, if you think about it, pain is also something that comes from our hearts.
Frustration, sadness, and sorrow follow because we think that something fleeting will always remain in the same place, or because we stubbornly insist on being ourselves when there is nothing that can be called our true self.
Therefore, once we realize the true principles of impermanence of all things and non-self of all dharmas, suffering naturally disappears.
If we can see ourselves in our true state, all suffering can be overcome through the wisdom of this realization.

---p.323

The challenge Wonhyo felt was how to organize and systematize Buddhist theories that seemed contradictory.
So, while he classified almost all the scriptures, he annotated them with his own interpretations.
In particular, he used his unique concept of reconciliation to overcome contradictory and opposing views.

Wonhyo tried to spread Buddhism, which was accepted only by the royal family and the nobility at the time, to the common people.
However, he had no intention of training disciples, and was not highly regarded in Silla at the time.
Instead, he became widely known in China and played a pioneering role in the establishment of Chinese Huayanism, and began to be re-evaluated during the Goryeo Dynasty when he was posthumously awarded the title of National Preceptor Hwajeong by Uicheon.

---p.361~362