• The Journal of Korean Philosophical History
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• no.52
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• pp.131-155
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• 2017

While the lecture activities in Simwonsa, Ganjae Jeon Wu(1841~1922) has established a "law of lecture activities" which was an ritual between a teacher and pupil, between the couple. Through this way he expected to recover the former ritual, even within their own school. In 1884 he built a "law of Sidong school", meaning to build a large object, elementary scholarship will serve as the rules of conduct, and argued that human nature mainly served to the core in the course of study. Ganjae in Mungyeong area was also discussing studies with Song Byeong-hwa(1852~1916) and received correspondence with scholars in areas related to Mungyeong. They were Kim Jae-kyung(1841~1926) and Park Se-hwa (1834~1910). Ganjae had also some big national events on the sojourn time in Mungyeong. In 1882 there were army incident, in 1884 there were a command of the government that people must pull on western clothes. Ganjae did not follow the command of the government. Someone asked "Can we not follow the command of the government?" Ganjae replied "We have a right to resist to the illegal command of the government. There were also 1884's Gapsin-coup, Ganjae saw that we must defend the country by rejecting foreign power and keeping our rituals. Given the above, the timing that Ganjae lectured in Mungyeong personally was a time that provided a clue to establish his core ideas. Nationally it was a time that must defend the country from foreign nations. Ganjae had faith that for keeping the country we must keep firmly our own rituals.

• The Journal of Korean Philosophical History
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• no.58
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• pp.161-199
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• 2018

The contents and method of education of all Korean scholars are similar to the contents and method of education provided by Zhu Xi(朱熹), but they operated in a somewhat different way according to schools. Those who served as the first directors of Donam Seowon were Kim Gip(金集, 1574~1656), Song Joon-gil(宋浚吉, 1606~1672) and Song Si-yeol(宋時烈, 1607~1689), who were the writers of Kim Jang-saeng(金長生, 1548~1631). Donam Seowon is supposed to have weakened the status of scholarship and the activities of lectures as HwaYang Seowon and Seoksil Seowon, which principals were all the Noron(老論) scholars, grew to be the center of education institution of the Noron. Donam Seowon have not preserved the school regulations. But the way of operating system of Donam Seowon can be guessed through the letter of Song Joon-gil, who was the headmaster of the late 17th century on the whole operation of Donam Seowon. From this letter, it is assumed that the school of Donam Seowon is similar to the 'Unbyoung-Jungsa regulations' written by Lee Yi(李珥). The headmasters of Donam Seowon was the Noron scholars. And scholars of the Kim Chang-hyeop(金昌協, 1651~1708) school became headmasters more than the scholars of Kwon Sang-ha(權尙夏, 1641~1721) school. Headmasters of the Donam Seowon had served as the headmasters of HwaYang Seowon and Seoksil Seowon also. In the early days of the establishment of the Donam Seowon, the lecture activities conducted in Donam Seowon were preceded by the textbooks of Kim Jang-saeng/Song Si-yeol's teaching curriculum and neo-confucian books[i.e Sohak (小學)${\rightarrow}$Family Ritual(家禮)${\rightarrow}$Simkyong(心經)${\rightarrow}$Keunsarok(近思錄). It is assumed that the scholars of Seoksil Seowon, who was a Noron Nak-ron(洛論) scholars, gradually adopted Lee Yi's teaching curriculum[i.e, Sohak(小學)${\rightarrow}$Sasoe(四書)${\rightarrow}$Okyoung(五經)]. This lecture contents and procedure was contents and procedure of the Seoksil Seowon, established and operated by the scholars of the Kim Chang-hyeop school. Entrance qualification of Donam Seowon's did not place importance on the social status, but on scholarship and personality. The examination for a high-ranking government official was not allowed. Although the principle, students had to participate in the lecture and study(講學), they were living in Seowon, while the financial and operating of the Seowon became increasingly difficult, the students were changed to participate in the conference(講會) held twice a month while studying at their homes.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2010.05a
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• pp.144-147
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• 2010

본 연구에서는 실내의 활동추적 시스템을 위해 가속도센서와 지자계 센서를 이용하여 외부로부터 독립적인 소형의 관성항법장치를 제안하였다. 기존의 실내 위치추적은 주로 GNSS(global navigation satellite system)의 정보를 가져와 실내 환경에 맞게 초음파와 RSSI(received signal strength indicator)등을 이용하여 구성한 경우가 연구되었으나 이러한 위성항법은 좌표 값이 미리 저장된 고정 노드가 필수적이라는 단점이 있다. 따라서 본 연구에서는 실내 환경과 같이 이동거리가 길지 않으며, 기존 환경 및 외부로부터의 영향에서 자유로운 관성항법을 이용한 실내 활동추적시스템을 제안하였다. 이를 위해 지자계 센서와 3축 가속도 센서를 사용한 신호 계측부와 Zigbee기반의 무선 센서 네트워크를 이용한 무선 전송부를 구성하였으며, 계측된 데이터의 분석으로부터 실내 위치추적의 가능성을 평가하였다.

• Journal of Korea Fair Competition Federation
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• no.106
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• pp.14-19
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• 2004

공정거래법상 법위반 행위 중지명령의 경우 사업자의 자유로운 사업활동을 제약한다는 측면에서 제재수단에 해당된다는 견해와 동 명령의 경우 법위반 행위 재발에 대한 예방조치로서 사업자에게 특별한 불이익을 주는 것이 아니므로 제재수단에 해당되지 않는다는 견해가 제기될 수 있다. 행정법규 위반행위에 대한 제재수단 또는 행정의사의 실효성 확보수단으로서 강학상 열거되고 있는 수단들은 행정강제, 즉시강제, 행정형벌, 행정질서별, 기타 새로운 의무이행확보수단으로서 공정거래법상 법위반 행위 중지명령의 경우 이들 제재수단들에 언급되지는 않고 있는 것으로 보여진다.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.175-214
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• 2021

In the Joseon Dynasty, Confucian literati sacralized their daily lives through ritual practices across the three dimensions of time, place, and humanity. 1) In the dimension of time, they cultivated in their personal lives by accepting and thoroughly practicing the ethical principles of the Elementary Learning (『小學』). These practices of self-cultivation developed into ritualized practices of daily routine from the perspective of neo-Confucianism. 2) In the spatial dimension, local public schools (鄕校), local private academies (書院), and village private schools (書塾) were constructed as the symbolic places for disseminating Confucian norms through intensive seminar activities and collective learning sessions (講會). These places were also used for the pious recitations of selected Confucian proverbs that had been ritualized by Confucian literati. 3) In the dimension of humanity, pious consciousness, reinforced by the ritualized practice of periodic sacrifices or intensive reading, was subconsciously deepened and projected onto dreams individuals reported of their deceased fathers or teachers. According to the Confucian ritualization process, people were seen as being able to sanctify their daily lives by thoroughly internalizing and effectively realizing Confucian values.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.117-133
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• 2021

The art of the Confucian literati' was mainly centered on literati' painting. Literary paintings combined with poem-writing-painting are based on the literary characters and studies. This is usually based on the technique of Shensi(神似) caused by a hobby accomplishment, enjoying the chinese painting and cherishing with chinese painting. The Confucian literati' cultivated their own character and sublimated humanism to art based on studying. They sought the life of supremacy and supreme gentleness, and enjoyed life on the boundary of pleasure through art. The aim of the Confucian literati' arts lies in the pursuit of expressing the artist's inner world, spirit, and the combination of the Confucian and the Taoism, Because of literati's spirit based on learning, the Confucian literati' arts still exist. The aesthetic of Sunbi Spirit is mainly in the customs of Sunbi, the loyalty of Sunbi, the Silhak(實學) of Sunbi, and loving of the people of Sunbi. We can find honor and loyalty in the Sunbi spirit of the Confucian literati' of the Joseon Dynasty. In addition, it is also possible to observe the loyal troops, the hard work for the country, and the Pung-ryu with nature. In other words, the Sunbi honor, loyalty, loyal troops, pursuit of study and the Pung-ryu show the spirit of the Confucian literati' of Joseon Dynasty. The aesthetic of the Sunbi spirit is in Pung-ryu, loyalty, Silhak, loving of the people etc. The aesthetic of experience of art is mainly based on the aesthetic experience by emotional intelligence and the aesthetic experience according to the individual's inclination. The aesthetic sense actually shows Pung-ryu, loyalty, Silhak and love etc. We can see it in many of our literary paintings. Therefore, the Confucian literati' painting in Chosun Dynasty were the intentionality of the mind and the intentionality of the spare. Furthermore, it has directivity of expressing the artist's inner world, directivity of substance, so it is possible to see that the characteristics of the Sunbi spirit are diverse.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.76-87
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• 2015

The present study examines the Saekgyeong (Classic of Husbandry; 1676), an agricultural manual dating from the Joseon Dynasty (1392-1910), and the agricultural thought of its author by Park Se-dang (pen name: Seogye; 1629-1703), a scholar. Its purpose lies in exploring the value of contemporary urban agriculture based on an examination of the attitudes toward agriculture, the values pursued through agriculture, and the ways of dealing with and using land as evinced by the classic and its author. Confirmed through an examination of Park's agricultural philosophy and the Saekgyeong, the results of the present study are as follow. First, there is the socioeconomic value of pursuing the stability of and promoting the economic independence of indigent petty peasants through productivity improvement. Second, there is the experiential value of exploration through experience and agricultural field practice for study. Third, there is the environmental value of endeavoring to overcome an infertile natural environment through agricultural methods that sought to accommodate the land by reading the flow and phenomena of nature. Fourth, there is the practical value of compiling the Saekgyeong and seeking to broaden its use as a guidebook containing agricultural methods appropriate to the land and the wisdom for life.8) When examined in terms of contemporary urban agriculture, the significance of the four values above is as follows: the socioeconomic effect of encouraging urban agricultural activities as a means of welfare for socially alienated classes and promoting the creation of jobs; the enhancement of the significance of study through hands-on activities from an educational perspective; the recycling and recovery of resources and the enhancement of environmental consciousness for the recovery of urban ecology; and a practical spirit that seeks to contribute directly to society through academic research that contributes to practical life and approaches familiar to the populace. The present study sought to find the value of urban agriculture, under discussion in diverse ways in recent years, in the thoughts of our ancestors, who pondered on agriculture. Despite differences in the periodic background, the significance of the present study lies in its in-depth reexamination of the fundamental significance of diverse agricultural values that are being pursued today.

• (The)Study of the Eastern Classic
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• no.35
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• pp.415-445
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• 2009

A well-known historian, Ahn Jeong-Bok(Sun-Am, 1712~1791) was an expert on the country village community. He was a scholar of the "Nam-In" group, who was excluded from the corridors of power in those days. He kept on the move in various parts of country villages from his childhood. After settling down in Deok-Gok, Kwang-Ju, he stayed in the place devoting himself to the self-culture and the literary works. By his surrounding of environment, he had an academic interest in a concrete science rather than metaphysics and country villages rather than the central city. He considered the country villages as the link holding between a family and a country and had the conception of a confucianist community based on country villages, emphasizing the practice of confucianist virtues in everyday life. First of all, his confucianist community was the community based on country villages. He thought that the enlightenment was a matter of great importance for solving problems in country villages. As a solution to those problems, he suggested Hyang-Yak, the self-governed regulations of country villages. In his own village he made the self-governed rules Dong-Yak. When he was a provincial governer of Mok-Cheon, he put Hyang-Yak, the self-governed regulations of country villages in operation. It aimed for a kind of gentry-centric country village community. But Hyang-Yak was the regulations based on the agreement with each other, stressed the regard on the popular mind and the setting the pace of the gentry, and aimed for the harmony and order in a community through the practice of moral virtues in daily life. On the other hand, he had a conception of a country village's academic community. He thought of the development of educational intuitions as a pressing need of the enlightenment of country village. With young people he read confucianist books with comments in a village school, Seo-Jae. In his seventies, he made and put the self-regulations for academic community, Hak-Yak, in operations. It is considered that Hak-Yak was an example of his idea of academic community and his point of view on learning, which emphasized on the coincidence with reading and practice.

• Journal of Korean Society of Forest Science
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• v.85 no.2
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• pp.180-194
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• 1996

The Working Unit of Forestry Management Cooperatives has been organized by the training and extention service center since 1984 so as to take charge of forestry work of Forestry Management Cooperatives, and this study has been carried out in order to find the problem of Working Unit of Forestry Management Cooperatives, and to show how to solve it in the future. We analyzed a material gained by the immediate questionnaires to 33 members of 4 Working Unit of Forestry Management Cooperatives in Ulsan-Kun, and 10 members of Working Unit of Forestry Management Cooperatives in Jinan-Kun between July and August in 1993. Later, we found that there was an almost inactive Working Unit caused by the insufficient work amount, which resulted in inefficient skill and forestry work due to leave of the skilled forestry worker. Though the government concentrates on bringing up the Working Unit centered by the specialized laborer, it is concluded that bringing up the Working Unit should consider local labor market, organization of agriculture and forestry, organization of labor, level of wage, and the amount of forestry work.

• Sijohaknonchong
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• v.43
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• pp.123-148
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• 2015

Kim Deuk-yeon(金得硏), who lived at the age of Chosun Dynasty, was the person who kept the parents's will of not serving as a government officias even though he had the ability of serving those positions. He made his composition at the Jisujeong(止水亭), a kind of pavilion which he had built, and the Sijo(時調) Sanjungjapgok(山中雜曲) is one of those compositions. This sugggestes that Sanjungjapgok has a close relation with the Jisujeong(止水亭) which he opreated on his own. So the purpose of this study is focused on analyzing the Sanjungjapgok based on his goal of operating the Jisujeong. The middle age of Chosun dynasty was the era when the pavilion had been prevail even to the average aristocrats who stayed just in local area. Kim Deuk-yeon seems to have had a great endeavor of operating his own pavilion; he had prepared to build Jisujeong for about 30 years. This resulted in his affection of the Jisujeong, which caused him to spend the last part of his life there. Sanjungjapgok consists of 49 pieces of peom and seems to have been written after compositing Jisujeongga(止水亭歌). Even though it has the same title, it doesn't have lots of relations for us to regard this as a Yeonsijo(聯詩調). But this also has the properties of Yeonsijo, whoch contatins 14 Yeonjaksijo(聯作時調) composed of Yeonsijo which has 2 to six lines. The subject of the Sanjungjapgok can be classified as a four major parts: appreciating the nature, study, gathering to make the poem, and taking a rest while satisfied with his own situation. These four properties reflect the function of the private pavilion. In the light of these four properties, I noticed that there were some contents dealing with the private pavilion. Given his social status, I was able to confirm that he had the considerable satisfaction with his life of operating the private pavilion, which was reflected by the Sanjungjapgok.