 which allows him to uphold the idea that human nature is good, because Principle is good, and that what is not good is due to the material force (see Choi M.-H. 1980: 37–38; slightly adapted translation). Furthermore, he was the first Neo-Confucian scholar in Korea to discuss Principle and material force in relation to the human mind linked with the “four beginnings”, and the “seven feelings”: The “four beginnings” are referred to by Mencius (2A:6; see SB-Chan: 65): the feeling [(情, C. qing, K. chŏng)] of commiseration, shame and dislike, deference and compliance, and the feeling of right and wrong, which when developed lead to the cardinal virtues of Confucianism (humanity, righteousness, propriety and wisdom). Humanity (仁, C. ren (sometimes jen), K. in) was seen as the greatest Confucian virtue, often translated as benevolence or kind-heartedness. The “seven feelings” are referred to in the ninth chapter of the Book of Rites: joy, anger, sadness, fear, love, dislike and liking. Kwŏn linked the four beginnings (which were always good) with Principle, and the seven feelings (which could be potentially bad) with the material force, starting a veritable meta-psychological chain reaction that continues until today. These ideas were consolidated in his “Diagram of the Unity and Oneness of Heaven, Human Beings, Mind, and Human Nature” (天人心性合一之圖, K. Ch’ŏnin simsŏng habil-to), and in Kwŏn’s view “Heaven” referred to the working of Principle in all things, including the human mind, and so (wo)man’s mind was linked to the moral Principle of the universe, embodied by the sage (see Halla Kim 2017: 1–23).