This paper examines a scholar during the days when Neo-Confucianism from the Yuan Dynasty was first adopted late in the Goryeo Dynasty. People say that Neo-Confucianism was generally relevant to newly rising officials from the countryside, small and medium-sized landowners or "Kwago"(科擧), the highest level state examination to recruit ranking officials. When we pay attention to the different groups of people who studied Neo-Confucianism, however, we can see that classes from different backgrounds also studied Neo-Confucianism The people who accepted Neo-Confucianism in the last Goryeo Dynasty were from not only the rising class but also from existing powerful families or scholars who did not apply for "Kwago". In this paper I will focus on Choi Moon-doh (1292-1345) to consider one aspect of Neo-Confucianism. He served as "Soogwi"(宿衛), an official rank in the Yuan dynasty. Choi Moon-doh`s family was a powerful family who had served as high officials, carrying on the family line. His father, Choi Sung-ji, who passed "Kwago", raised up to Chansungsa(贊成事) supporting the King C uingsun(忠宣王)and also played a great role in introducing the calendar of Yuan Dynasty. Choi Moon-doh was sent to Yuan to serve as Soogwi, but had been interested in Neo-Confucianism through studying the works of Ju Don-i(주돈신), Jung Ho(程顥), Jung Ei(정신) and Joo Hee(朱熹). After coming back to Goryeo, he was recognized as a scholar of Neo-Confucianism through interchange with Lee Jae-hyun(李齊腎), Choi Hae(崔瀣) and Lee Kok(李穀) who were prominent at that time. Also Uwi Moon-doh, who played an important part in the acceptance of Neo-Confucianism, stood at the head of popularizing the exercises of Neo-Confucianism by setting up the family shrine(家廟), and promoting the spread of Too-ho(投壺). The family shrine and Too-ho were continuously kept, even in the Chosun Dynasty, as a fundamental formality and amusement of the literati. In this paper, we may glance at the diversity of people who accepted Neo-Confucianism late in the Goryeo Dynasty through the activity of Choi Moon-doh and other scholar`s consciousness on his view of Neo-Confucianism. In addition, it was revealed that Neo-Confucianism was not an exclusive possession of the new literati class but it was spread to a wide-range of classes in the process of cultural exchanges between Goryeo and Yuan. It is unfortunate however that it was not easy to reveal the level of his understanding of Neo-Confucianism owing to the lack of concrete historical material.