It seems that they paid rather relatively higher attention to Lao-zi(老子) in Kanghwa school(江華學派) in the latter of half of Joseon Dynasty. Some of remaining literatures are Lee Kwang-Ryeo(1720~1783)'s editorial, 「dok-no- ja-oh-chik(讀老子五則)」, Lee Choong-Ik's annotation, 『cho-won-dam-ro(椒園談老)』, Shin Jak(1760~1828)'s annotation, preamble to 『no-ja-gi-rak(老子旨略)』. Lee Kwang-Ryeo's 「dok-no-ja-oh-chik(讀老子五則)」 is a postscript to Lao-zi(老子). Lee Kwang-Ryeo had understood Lao-zi's 'Tao(道)' in the structure of 'Meong-sil(명실(名實))' in 「dok-no-ja-oh-chik(讀老子五則)」, and he had discussed the issue of 'straight(直)' and 'non-straight(不直)' 'good(善)' and 'evil(惡)' based upon that . He thought that 'tao(道)' became 'myeong(名)' as soon as it is designated as a language, which consists of 'moo-myeong(無名)' and 'yu-myeong(有名)'. He referred to status that cannot tell 'myeong' from 'sil' as that of extreme good(至善). Therefore, the status of maliciousㆍevilㆍnon-straight, he thought, comes from separation of 'myeong(名)' and 'sil(實)'. Wang Yang-Myeong said that 'extreme good' can be deemed as 'sim-che(心體)' of 'yang-gi(良知)', while Lee Kwang-Ryeo interpreted 'extreme good' as combined state of 'myeong-shil'. It differs from each other how to name 'extreme good', however just as 'yang-gi(良知)' is a relevant basis for moral deed of action in the doctrines of Wang Yangming, Lee Kwang-Ryeo's status of 'extreme good' in combination of 'name and reality' is a relevant basis for moral deed of action. Lee Kwang-Ryeo put much importance on moral deed of action as in understanding Lao-zi(老子).