During the early period of the Chosun dynasty in the 16th century, when Haseo, Kim Inhu lived, the political situation was incongruous with the implementation of Neo-Confucian ideal politics because the residue of Sahwa (massacres of scholars) still remained. Haseo tutored a crown prince who later became Injong (the 12th king of Chosun), but the king's sudden demise caused him a great deal of heartache and halted the start of his official career. After that, political affairs were chaotic because of continuous strife between different political parties, caused by kin politics, so Haseo abandoned his wish to put Neo-Confucian ideal politics into effect and retired to the countryside. Haseo was highly talented as a writer and composed many great literary works, but he rarely wrote works related to Neo-Confucianism other than in fragments. However, it is assumed that his works had an effect on Gobong, Gi Daeseung and Iljae, Yi Hang through the process of academic exchange in the Honam region. From the beginning of his studies, Haseo regarded Sohak very highly, so he followed the academic traditions of various scholars, including those of Jeongam, Jo Gwangjo who tried to start Neo-Confucian ideal politics in the early years of the Chosun Dynasty, by putting emphasis on Sohak’s theory of daily training. There are also a few extant materials which reveal that Haseo was interested in the Zhu Xi's thought and Neo-Confucianism in his own role as a Confucian scholar. The representative examples are the discussion about Taegeuk (the great ultimate)·yin and yang with Iljae, and the creation of Cheonmyeongdo (a picture of the Mandate of Heaven) . Cheonmyeongdo , describing the idea of unification of Natural Law and Human Norm, is very significant, and it has different characteristics from the first version of Cheonmyeongdo created by Chuman, Jeong Jiwoon, and also that by Toegye, Yi Hwang, which was a modification of Chuman's. Haseo had a great desire to implement YoSun (the great kings, 'Yo' and 'Sun', in legendary Chinese history) politics at that time by following Neo-Confucian ideal politics of Gimyomyeonghyeon (the courtiers who met disaster instigated by Gimyosahwa in 1519 (the 14th year of King Jungjong’s reign)), but he became politically discouraged as a scholar because of the political misfortunes of his time. However, he played a prominent role as a Confucianist and a nature poet in the Honam region.