• Journal of Information Management
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• v.40 no.3
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• pp.125-150
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• 2009

This study aims to investigate current situation and improvement method of correctional facility libraries in Korea. Thus this study made the following suggestions to improve the operation of correctional facility library and to facilitate its growth so that the inmates' basic right to know and access information could be guaranteed: First, there should institutional and legal grounds for the establishment and operation of correctional facility library such as standards, guidelines, and enactments; second, the government should provide enough budgets for human and material resources so that a prison library can equip itself with materials, facilities, and staff to run smoothly; third, the inmates' free access to the library service should be guaranteed in an open space; fourth, the library should introduce an automation system for lending, returning, and handling materials; fifth, a collaboration system with external resources should be set up to make effective use of lacking resources; sixth, programs should be researched and developed to analyze the size and composition of the inmates, the needs of the inmates, and available service; and finally, there should be staff with the qualification of a librarian to be responsible for the operation and management of a correctional facility library and to offer specialized library service to the inmates.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.4
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• pp.29-42
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• 2017

Jeongeuihyanggyo(旌義鄕校) is a kind of traditional, Confucian cultural landscapes that is located in Jeju special self-governing province. Its historical background illustrates that the first erection was started at Goseong-li of Seongsan-eup(城山邑 古城里) at Taejong(太宗) of 16 years(1417) and it moved to the west gate of Hyunseong(縣城) at Heojong(憲宗) of 15 years,(1849) Joseon. The aim at this study is to reveal characters of these Confucian Spatial Composition and Order, which are valuable resources that can be created into the cultural contents. The results demonstrate the characters of the Confucian cultural landscape as followings; the changing process of new building and its relocation, the utilization of antique maps in location interpretation of Jeongeuihyanggyo, Confucian symbolic elements of it, the spatial compositions and layouts of its buildings, physical structures, main buildings and their characters, locational points of topographic profile, changes of axial line at Daeseongjeon(大成殿), the D/H ratio of its courts. This study can show that Jeongeuihyanggyo is a case for realizing the Confucian reformation to enhance Seongeup Hyun's education standard considering the locality of the site which is an isolated island like Jejudo(濟州島). The author can see that the example of Confucian space is applied to various layout techniques, both horizontally and vertically, in a limited space condition of being in the castle. Therefore, it is necessary to revive this point so that it can utilize unique Confucian cultural landscape possessed only by Jeongeuihyanggyo.

• Journal of Korean Philosophical Society
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• v.148
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• pp.29-47
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• 2018

The relationship between Confucian tradition and modern China has been discussed since the last century only on a preconceived level of "pre-modernization" without practical orientation, since the discussion has been referred to the modern West while China has not yet commenced modernization. Such being the case, it is of great significance to revert to this topic in the contemporary context of China's modernization. In other words, such new discussions are concerned with a series of difficulties China is presently confronted. To put it brief, the profit-oriented market economy has bit by bit undermined the traditional customs of the mild agricultural society, resulting in the emotional apathy among people, crush of the ethical order, discard of morality in life, ignorance of man's spiritual existence, and ultimately the extremely unbalanced development of "beggar-thy-neighbor" situation among ethnic groups, countries and regions. Since Confucius time, the Confucian tradition has always been attaching great importance to purify customs through social rules for etiquette and harmony, in the process of which, the ethic order is arranged to promote the emotional communication among group members, the individuals are cultivated to enhance their spiritual realms, and most importantly, those social rules for etiquette and harmony are casted as forms of civilization so as to achieve peace and harmony of the whole world. The integration of these three aspects of the Confucian tradition can undoubtedly provide a reference for solving considerable problems confronted by modern China.

• (The) Research of the performance art and culture
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• no.35
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• pp.125-174
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• 2017

The Cheondeok-Song (religious songs of Cheondo-Gyo) of the Japanese colonial period shown on Cheondo-Gyohwe-Weolbo, the monthly magazine of Cheondo-Gyo Church were examined in this paper. The results are as follows. There are scores of songs, lyrics, and articles related to Cheondeok-Song in the monthly magazine. The five-tone scale or Korean traditional rhythm style was partly used, but western music form was dominant in most of the songs. Especially the four-part form of Christian hymns became usual since 1931. This shows how people thought of the new trends. The reception of the new trends being emphasized, but they recognized tradition as an object of overcoming rather than of succeeding. The lyrics contain religious contents and the spirit of the period to restore national self-respect and contribute to the world peace through overcoming Japanese imperialism. But the rhythm of seven and five syllables which is suspected to have been introduced by Japan was spread after the 1920s. Cheondeok-Song have been sung in the three grand anniversaries and other anniversaries, the Prayer-day, in Cheondo-Gyo church services on Sunday, ceremonies, and in lecture. There are various kinds of songs and their status is very high. Especially, Cheondeok-Song have been used actively in mission works and edification for women. Cheondeok-Song actively reflected the domestic and international trends and the demands of that times. They could sing self perfection through enlightenment and also the social reform based on it. These are the reasons why I think Cheondeok-Song of those days are so important. Cheondeok-Song reflected modern elements actively, but couldn't succeed the national form and the traditional elements properly. The problem of cultural identity is not only a specific group's but also that of the whole humanity of maintaining cultural diversity. This is also a task that Cheondo-Gyo Cheondeok-Song have to solve in the future.

• (The)Study of the Eastern Classic
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• no.57
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• pp.41-66
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• 2014

The Purpose of this paper is, through the character-figuration aspect of existing Yeoheon Jang Hyungwang(旅軒 張顯光, 1554~1637)-related folk tales, to determine the relation between the people's awareness on Yeoheon and the change in the folk tales. Only 4 pieces of Yeoheon-related folk tales are existed ; ; Forgiving a rude son of the provincial governor generously. ; Predicting 'the frost of May' and Preventing the cold-weather damage, when he served as Euiseong governor, and ; The folk tales of origins of the place name - Chimabawi Rockand Yeoheondae. shows the great scholar's liberal-hearted and generous personality. One day Jang Hyungwang looked shabby and a young person was quite rude to him. But Jang Hyungwang forgive him generously. Also Yeoheon teach him the thrift and modesty. described him as a governor filled with a love for the people. He tried to edify the people with the Confucian ethics and improve the life's work of the people. embodied him as a government official of high integrity. When his wife received the silk slip from the people, as farewell gift, he ordered his wife return that. and show the images of the Predicting the future and an extraordinary moralizer. Generally These folk tales are based on his personality, whereabouts and the real case. So we could find his images in the folk tales are close to his actual feature - thrift, modest, noble-minded, well-versed in Iching and practicing moral statesmanship.

• (The)Study of the Eastern Classic
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• no.57
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• pp.67-102
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• 2014

Yeoheon is a representative recluse and philosopher in the 17th Joseon dynasty. His contemporary intellectuals considered him as a sincere nobleman, Confucius in the Joseon, and moreover a saint, a cornerstone of culture, and a model for Confucianists. As a politician, he was regarded as practicing the stabilization of the people's livelihood and education, which are the key ideas of Confucian politics, when he serviced as a local governmental office twice. In addition, his ruler thought that he was right, wise, and modest, and therefore had the dignity of the old sage. His subordinates considered that he possessed the way of the old great ministers and the eye to see the current state of affairs. His theory of the Yijing is based on Cheng-Zhou learning, but developed their interpretation of the text. In addition, he discussed that Confucianism is a practical learning. His theory of the ritual was considered to follow Zhu Xi's works, but refer the old rituals and overcome the aspect of minor customs. His contemporary scholars thought that his theory of Neo-Confucianism revealed the essence of Li-Four and Qi-Seven theory regardless of scholarly parties, which were formed after Toegye and Yulgok. However, he proposed the Li-longitude and Qi-latitude theory in order to restore the real values, but it is similar to Yulgok's theory, which was criticized by the schools of Toegye and South Faction near Seoul. However, his theories revealed the fact that Joseon Confucianism cannot be simply differentiated as two major theories of "Centering on Li" and "Centering on Qi. In addition, his ideas of the universe and concern for the old showed that Joseon Confucianism is not just a theory, but is related to our lives and therefore practical in its nature.

• (The)Study of the Eastern Classic
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• no.67
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• pp.237-258
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• 2017

This study aims is consider the life and study viewpoint of Choi-Ja who lived in during the Musin regime of Koryo Dynasty. During this period, knowledge of the Confucian scriptures gradually generalized among scholars and writers. Therefore, it was possible to create an atmosphere that criticized sajanghak(詞章學). Choi-Ja regrets that people' reading style is not correct at the time. People are only trying to learn to participate in social exams and learn to read and write articles related to the Civil servant examination. Nevertheless, if he passed the Civil servant examination he criticized the government for failing to study harder, even though he had to work harder. Choi-Ja lamented that the intellectuals basically did not read about the Kyeongsabaekka(經史百家) and on the outward appearance. His scholarly attitude implies that he can be recognized as a genuine learningexperience when he forms the moral character of his inner self rather than his outward form. Choi-Ja' emphasis on six Confucian writings indicates that his virtues ere based on the Confucian spirit of Confucius. He pointed out the abuses of intellectuals at the time of his poems to build poems based on these Confucian traditions. He emphasized that the government ought to reflect on the Confucian scriptures and histories of the Confucian scriptures and reflect the politics of the people and improve the mood of the people.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.263-297
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• 2023

This study aims to understand human nature in Daesoon Thought. In addition, it seeks to determine the characteristics of human nature and how the theory of human nature in Daesoon Thought relates to the direction of the Basic Works and the Three Major Societal Works of Daesoon Jinrihoe. In order to understand the theory of human nature in Daesoon Thought, I have classified various theories of human nature that appear in the Confucian tradition and have analyzed and reviewed them. I used this framework of types as a methodological criterion to study the theory of human nature found in Daesoon Thought. In Daesoon Thought, human nature is defined clearly as the conscience that is honest and truthful. Also, it accepts humans' basic biological needs, the pursuit of clothing, food, and sexual desires as part of human nature. This view can be evaluated as quite similar, although not perfectly consistent, with the theory of human nature posited by Wang Fuzhi (王夫之), who defined human nature as a combination of morality and biological desires. The theory of human nature in Daesoon Thought emphasizes human morality, but at the same time, it fully accepts that biological needs are basic elements of human life. In addition, it shows a characteristic that strongly implies a religious tendency as it recognizes that human nature is internalized through divine commands issued by the Supreme God of the Ninth Heaven (九天上帝 Gucheon Sangje), the transcendent and absolute ruler. The Basic Works of Daesoon Jinrihoe, which are Propagation, Edification, and Cultivation, aim to restore human nature to its innate state of honesty and truthfulness. Among the Three Major Societal Works, we can see that the works of Social Welfare and Charity Aid are implemented in accordance with the accepting acknowledgment of basic human needs (the pursuit of clothing, food, and sexual desires), and helping people meet their needs in appropriate ways and to appropriate degrees.

• Journal of Ethics
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• no.97
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• pp.279-306
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• 2014

This study presents the leadership model that is to build of ethical and cultural leadership. This model is to operat the functions of a systemof leadership that based on the universal principles of life, that is performed bybalance and harmonized judgment of the ideal ethical oughtfulness and cultural values, and practise ethically through relationship, process, and skill of leadership. And this model turn out to lead a real impact and then overcome conflict, problem solving, motivation. To check the validity of leadership, this study analysis the case study of leadership of King Sejong. His leadership is based at heaven that on the basis of the universal principles of life. The ideal ethical oughtfulness is to cares for people and the value of the cultural is to cherish the people's will. His leadership is to be balance and harmonized judgment of the ideal ethical oughtfulness and the cultural values by practice of virtues through relationship, process, and skill of leadership. Leadership relationship is a equal role relationship that are the children of the sky, thus to be coexistence and harmonyin close collaboration. Leadership process is a process of transvaluation to ensure the validity of the values by rational discussion and persuasion. Leadership skills led to active obedience through leading by example and love of learning. King Sejong' leadership is the leadership that ethical and cultural leadership become well-implemented.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.471-507
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• 2014

Edification in Daesoonjinrihoe is not only a phenomenon that occurs following the differences of religious experience or spiritual development among the community members, which enables the members to share teaching and learning experiences with one another, but also an issue determined as one of the major activities of the religious order and a plan for achieving the purpose of the religious order-Podeokchenha(Wordly Propagation), Gujechansaeng (Salvation of all mankind) and Jisangcheonguk Geonseol(Building of earthly paradise). The purpose of this article is to clarify its concept and provide an example of edification, through considering the historical model for edification to help the cultivators with their work of edification. The archetype of edification of Daesoonjinrihoe was formed and gradually developed in phases by Sangje, Kang Jeungsan, the Supreme God(姜甑山, 1871-1909), Doju, Jo Jeongsan(趙鼎山, 1895-1958) and Dojeon, Park Wudang(朴牛堂, 1917-1995), by the three of whom the Religious Authority was succeeded. Sangje descended to the human world and preached to people to live by the rule of Haewon Sangsaeng(Resolution of grievances for the mutual beneficences of all life) and set an example of abolishing the old customs, living in mutual beneficences and having respect for human being. Doju, in revering the last will of Sangje, established the religious order by setting its creed, rituals and activities, which formed most contents of the archetype of edification. Dojeon set up a religious faith system by firmly establishing the Religious Authority and performed the True Law in accordance with Sangje's program of heaven to educate the cultivators to achieve the goal of self-cultivation following the last will of Doju. Through this, a perfect method to reach the state of Dotong(The Truly Unified State of Dao) is fulfilled. In this way, the archetype of edification was formed in the process of succession of Religious Authority. In conclusion, edification in Daesoonjinrihoe contributes to a 'systematic conveyance and understanding' through the historical archetype of edification, and it can be described as a concept that becomes a model to put into practice the 'True Law' of teachings given by two Sangjes for Dotong. Therefore, edification of Daesoonjinrihoe is drawing attention of its development as an important activity that realizes the ultimate value of the religious order because it solves the problems of immorality(absence of Dao), disorder and disregard of human value generated from the other side of this material civilization, with the truth of Haewon Sangsaeng, and has a function of rebuilding and leading the individuals and the society to the Truly Unified State of Dao through performing of the True Law.