This week, we examine Yi Ik’s naturalistic theory of emotions as presented in the Sachil Shinpyeon. We explore how Yi Ik reinterprets the Four Beginnings and the Seven Feelings through the categories of gong and sa, moving beyond earlier dichotomies grounded in li–qi (理氣) metaphysics. By emphasizing qi as a shared material substrate, embodied experience, and the interrelational model of resonance and response, Yi develops a philosophical anthropology that naturalizes emotions. His remapping of gong (公) and sa (私) reframes them not simply as public versus private, but as a distinction between first-personal embodied experience and broader intersubjective concern, offering important ethical implications for understanding human agency and moral life.

This week, we examine Seongho Yi Ik’s new interpretation of the Four–Seven Debate. Moving beyond earlier Neo-Confucian metaphysics, Seongho redefines the relation between the Four Beginnings and the Seven Emotions through physicality and social extension. Influenced partly by Western theories of the soul and physiology, he distinguishes heart and brain functions and introduces gong (公) and sa (私) as new moral criteria. Ultimately, he shifts the focus from metaphysical origins to the social expansiveness of emotions in moral practice.

This week, we explore Seongho Yi Ik’s Four-Seven theory through digital methodologies such as Word2Vec and Network Analysis. By comparing Seongho with Toegye and Yulgok, we discover that Seongho moves beyond a strict li–qi (理氣) framework and emphasizes concrete, everyday emotions and their bodily foundations. His theory presents an “emotional spectrum” in which the Four Beginnings and the Seven Emotions dynamically interact, reflecting the complexity of emotions as experienced in real life.

This week, we examine the emotional life of Confucian sages through Seongho Yi Ik’s interpretation of the Four-Seven theory. While ordinary people must regulate personal emotions through moral emotions, sages embody a higher integration in which moral and personal emotions are no longer separate. Seongho argues that sages live entirely within the Seven Emotions, which can be classified into different moral levels—from upright personal emotions to fully embodied moral emotions that embrace the whole community. Through this framework, we understand how sages’ emotions become exemplary and fully unified with moral action.

This week, we explore Seongho Yi Ik’s concept of “public emotions” (私中之公), the public within the private. Moving beyond the strict opposition between private and public, Seongho argues that emotions become truly public when private feelings are elevated through empathy, resonance, and shared moral life. By comparing Seongho with Martha Nussbaum, we see how his account grounds public emotions not in political leadership but in everyday moral cultivation. Ultimately, Seongho presents a dynamic path through which private emotions expand into universal empathy and become the moral foundation of communal life.

This week, we examine how Seongho Yi Ik connects public emotions with Confucian ritual. Moving beyond a simple opposition between the private (sa, 私) and the public (gong, 公), Seongho argues that public value emerges from private emotions when they are aligned with benevolence. He grounds the public in innate human nature and shows how rituals function as concrete practices that expand empathy from family to community and society. Through ritual participation, private emotions are cultivated into shared public life.

This week, we explore the contemporary relevance of the Four-Seven Debate through the Korean concept of Jeong. By tracing the conceptual history of Jeong—from its classical East Asian roots to its semantic transformation in Joseon Korea—we see how Seongho reinterpreted emotions beyond metaphysical distinctions and emphasized “the public within the private.” His theory helps explain how Jeong functions today as a shared emotional force that connects individuals and sustains Korean social life.