The words to say ‘flavorsome stirrings for the four seasons are common to human and things’(四時 佳興ㅣ 사롬과 가지라) came out from the sixth work of the <Dosan-yuggok Eonji>(陶山六曲 言志) written by Toe-gye(退溪) Yi Hwang(李滉) in the year 1565, implies that things and affairs in nature(自然 事物) have the same sentiment for the four seasons as human have, and brings about a serious problem whether things and affairs in nature(自然 事物) can have ‘flavorsome stirrings’(佳興) indeed. The words to say ‘flavorsome stirrings for the four seasons are common to human and things’(四時 佳興ㅣ 사롬과 가지라) is based on the ontology(本體論) of Seongnihak(性理學), the study of the principle of nature. In those days, most of Confucian scholars(儒學者) prescribed the ‘nature of human’(人性) and the ‘nature of things’(物性) as which have only one and the same origin from their ontological point of view. Then, as all of the expressions from the ‘nature of human’(人性) were called by a class of ‘emotion’(感情), so there was no other way to do not call that all of the expressions from the ‘nature of things’(物性) are a class of ‘emotion’(感情). Viewed in this light, Toegye(退溪) watched out the ‘stirrings and excitement’(興況) of things for the four seasons, and he called it ‘flavorsome stirrings’(佳興), a class of emotion excited in the nature of things. In Toegye’s(退溪) case, the reason why ‘flavorsome stirrings for the four seasons are common to human and things’(四時 佳興ㅣ 사롬과 가지라) is that human greet ‘flavorsome stirrings’(佳興) excited in the nature of things from a place of constituting himself a heart of things. Such activity and attitude is not only a practice of philosophy but also a method of aesthetics.

The words to say ‘flavorsome stirrings for the four seasons are common to human and things’(四時 佳興ㅣ 사롬과 가지라) came out from the sixth work of the <Dosan-yuggok Eonji>(陶山六曲 言志) written by Toe-gye(退溪) Yi Hwang(李滉) in the year 1565, implies that things and affairs in nature(自然 事物) have the same sentiment for the four seasons as human have, and brings about a serious problem whether things and affairs in nature(自然 事物) can have ‘flavorsome stirrings’(佳興) indeed. The words to say ‘flavorsome stirrings for the four seasons are common to human and things’(四時 佳興ㅣ 사롬과 가지라) is based on the ontology(本體論) of Seongnihak(性理學), the study of the principle of nature. In those days, most of Confucian scholars(儒學者) prescribed the ‘nature of human’(人性) and the ‘nature of things’(物性) as which have only one and the same origin from their ontological point of view. Then, as all of the expressions from the ‘nature of human’(人性) were called by a class of ‘emotion’(感情), so there was no other way to do not call that all of the expressions from the ‘nature of things’(物性) are a class of ‘emotion’(感情). Viewed in this light, Toegye(退溪) watched out the ‘stirrings and excitement’(興況) of things for the four seasons, and he called it ‘flavorsome stirrings’(佳興), a class of emotion excited in the nature of things. In Toegye’s(退溪) case, the reason why ‘flavorsome stirrings for the four seasons are common to human and things’(四時 佳興ㅣ 사롬과 가지라) is that human greet ‘flavorsome stirrings’(佳興) excited in the nature of things from a place of constituting himself a heart of things. Such activity and attitude is not only a practice of philosophy but also a method of aesthetics.

Dosan-yuggok Eonji(陶山六曲 言志), Toe-gye(退溪) Yi Hwang(李滉), flavorsome stirrings(佳興), flavorsome stirrings for the four seasons(四時佳興), stirrings and excitement(興況), things and affairs in nature(自然 事物), ontology(本體論), Seongnihak(性理學), nature of human(人性), nature of things(物性), emotion(感情)