The purpose of this study is to examine the relational worldview and critique of thought of Suwun Choi Je-woo, which serves as the epistemological premise of Donghak thought. The analysis focused on the content mentioned in Suwun’s writings. Suwun’s relational worldview was based on his perception of region(locality), history(lineage), times(era), and the flow of the times(the flow of changes in the time), while the critique of relational thought concentrated on Suwun’s criticisms of Seohak(Catholicism) and Confucianism. Additionally, the study examined the significance and implications of Suwun’s relational worldview and critique of thought as a method of thought in the context of modern society. In Suwun’s relational worldview, he understood himself within the interconnected and co-constitutive relationships with his region(local), history(lineage), times(era), and the flow of time. Specifically, Suwun continually reconstructed his identity and thought in relation to: (1) regional(local) perception(local history and natural geography), (2) historical(lineal) perception(the recognition of ancestors and personal origins), (3) perception of times (experiences of crossing boundaries between social classes, occupations, regions, and ideologies), and (4) perception of the flow of time (the changing dynamics of the times shaped by human capacity and generosity). Through these ongoing efforts, Suwun developed a sharp consciousness of social realities from the perspectives and positions of various others, enabling him to establish the Donghak thought in a way that was more closely aligned with contemporary realities. In analyzing Suwun’s critical thought, he appears to have held a critical stance toward aspects of Catholicism(Seohak, Western idea), including: (1) the imperialistic violence associated with Catholicism, (2) the futility of its teachings and prayers, (3) the lack of material evidence of God, and (4) a dependent and escapist attitude toward an external god. Similarly, Suwun criticized certain aspects of Confucianism, such as: (1) the prolonged period and difficulty of cultivation required to realize the Cheondo(天道: the divine order, universal truth), (2) reliance on external scriptures written in classical Chinese, (3) The elitist tendency in ethical political leadership, and (4) the moral issues arising from ethics imposed by external norms. Aware of the limitations of Seohak(Catholicism) and Confucianism—both of which relied on “external knowledge” (scriptures, bible) and “elites” (political, social, or religious elites) to comprehend the Cheondo(the divine order, universal truth)—Suwun established thoughtful foundation that allowed individuals to realize the Cheondo through “oneself” and “cultivation”(spiritual practice and moral ethical training). This enabled individuals to independently construct their identities and social relationships as autonomous subjects.