Abstract:The discussion on whether Confucianism is a religion may be an intriguing and important intellectual and academic issue. However, before we may engage in the whole spectrum of Confucian religiosity, including the ritual dimension of Confucianism, it would be fruitful to engage in the exploration of the ''spiritual'' aspect of Confucianism. The term ''spirituality'' is also so broad, ambiguous, and complex that we may not be able to define it in a simple and specific language. Furthermore, the way we understand ''spirituality'' may differ depending on the cultural context and religious traditions. In this article, I try to explore and appreciate the Confucian character of ''spirituality'' to understand the uniqueness of the Confucian and Neo-Confucian tradition, especially the Korean Neo-Confucian tradition represented by Yi Yulgok. My discussion of the Confucian form of spirituality includes: 1. the concepts of ''sacred'' and ''secular,'' arguing that Confucianism can best be represented by expressing ''sacred'' in ''secularity.'' 2. The arguement that Confucian ''spirituality'' is deeply embedded in the moral practice and intellectual investigation involved in the process of ''self-cultivation'' to realize the Confucian ideal of the ''superior man or person'' with spontaneity of moral charisma. 3. The notion that Confucian spirituality is found in the experience of the unity and continuity of the human to the cosmos and nature, representing the ''anthropo-cosmic'' or ''cosmo-anthropic'' idea of being human.

中文翻译：

---

韩国儒家的灵性、自发性和道德魅力

摘要：关于儒学是否是宗教的讨论可能是一个有趣且重要的知识和学术问题。然而，在我们开始研究儒家宗教的整个光谱，包括儒家的礼制维度之前，探索儒家的“精神”方面将是卓有成效的。“灵性”这个词也是如此宽泛、模糊和复杂，以至于我们可能无法用简单而具体的语言来定义它。此外，我们理解“灵性”的方式可能因文化背景和宗教传统而异。在这篇文章中，我试图探索和欣赏“精神”的儒家性格，以了解儒家和新儒家传统的独特性，尤其是以易玉果为代表的韩国新儒家传统。我对儒家精神形式的讨论包括：1.“神圣”和“世俗”的概念，认为儒家思想最好通过在“世俗”中表达“神圣”来体现。 2.认为儒家的“灵性”深深植根于“修身”过程中所涉及的道德实践和智力调查中，以实现具有道德自发性的“优等人”的儒家理想。魅力。3. 儒家精神是在人类对宇宙和自然的统一性和连续性的体验中发现的，代表了“人类-宇宙”或“”