This study focuses on Gi-cheug-che-ui (氣測體義), published by the North Korean Academy of Social Sciences in 1965, and the original text used to describe the Choi Han-Gi section of the history of Joseon philosophy from the 1960s to the 2010s. In doing so, we analysed the actual application of classical translation principles, the differences between North and South Korean translations, and the consistent materialist perspective in the interpretation of philosophical ideas. Since the 1950s, North Korea has selectively translated Korean classics for the purpose of educating the people and awakening national cultivation. The principles of historicism and modernity were put forward as specific methods. Gi-cheug-che-ui (氣測體義) was also selected as one of the national classics in accordance with the goal of promoting socialist national cultural development. The first inclusion of Choi Han-Gi in the History of Joseon Philosophy in 1960 also shows that it was emphasised as part of the national cultural heritage. Together with the History of Joseon philosophy, the publication of Gi-cheug-che-ui (氣測體義) became a milestone in the study of Choi Han-Gi. The Chosun Philosophical Historical Records Collection, which was published as a reference work for the liberal arts, is one of the most important research achievements in the field of Choi Han-Gi in terms of its purpose and system of organisation. The entries and texts are selected according to the principle of historicism, and the principle of modernity is evident in the translation into pure Korean. Traditional philosophical terms with a high level of abstraction and key concepts in Choi Han-Gi's philosophy are used without translation. If Gi-cheug-che-ui (氣測體義), translated and published by the Korean Academy of Social Sciences, follows the principle of translating the original text, the narrative of the history of Joseon philosophy contains many paraphrases based on perspective and interpretation. The histories of Joseon philosophy from the 1960s to 2010 have emphasised Choi Han-Gi as an important philosopher with the formula of "completing medieval materialist philosophy". This paper examines the interpretation of Choi Han-Gi's writings and philosophical ideas cited in a total of six histories of Joseon philosophy. In his early years, Choi focused on nature, such as the coolness and immortality of material qi and the dialectic of movement and stillness, and on epistemology, expanding from the emotional stage to the rational and logical stage. In 1974, in addition to studying the practical school, Jung expanded his research into the socio-political thought of Choi Han-Gi. The quotations in the original texts, which had focused on Gi-cheug-che-ui (氣測體義), were also expanded to include other writings. The items cited in the narratives of the history of Joseon philosophy have been divided into time periods and analysed and presented for thematic argumentation. The detailed topics include naturalism, epistemology, dialectics, atheism, ethics and morality, metaphysics, founding theory, social and political reform theory, dae-dong thought, and educational thought. Choi Han-Gi's theory of philosophical thought, called foundational materialism, is the result of his understanding of the history of philosophy as a struggle between materialism and conceptualism. In comparison with South Korean research, there is a narrow focus on the subject and a narrow interpretation.