• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• (The)Study of the Eastern Classic
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• no.63
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• pp.83-113
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• 2016

This paper is focused on objective and meaning of its compilation through reviewing system, composition, method of description, and content of "Jwagyebudam". "Jwagyebudam" has all round form of a history and character book by recording via arranging figures from the end of 16th century to the middle of 18th century in a chronological order. Figure were not only assigned at close range by steretyping people into groups to a degree in it, but also recorded in a chronological order. In view of method of description, "Jwagyebudam" concentrated a theme by recording via separating different people associated from a figure and content of the same event by using the same method like 'Hogeonbeom(互見法)' shown in "Sagiyeoljeon(史記列傳)". In addition, it obtained effect to objectify evaluation of figures included. In a method of embodying figures, it has described concretely and in a three dimensions figures by recording anecdotes and poems associated with them via focusing on lifelong characteristic aspect of corresponding figures. In other words, "Jwagyebudam" can be called by biographies or character books, writings specialized in characters center among writings of method to weave freely experience. In a broad sense, it can be called a writing to cover a function of history book, poem and picture. This was located to a starting point of variation of inclusive and descriptive method. Namely, several kinds of writings in late Joseon dynasty can show aspect to fulfill specialized aspect gradually.

• (The)Study of the Eastern Classic
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• no.59
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• pp.297-324
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• 2015

This article discusses Dasan Cheong Yagyong(1762-1836)'s perspectives on The Book of historical documents("書經"). Dasan Cheong Yagyong considered The Shoo King as The Book of historical documents presented Ideas of Confucian Politics in ancient China. Many Scholar and Kings dispersed and re-edition The Shoo King as historical documents. Dasan Cheong Yagyong analyzed, de-constructed, and reinterpretations documents of dominant The Shoo King. Dasan Cheong Yagyong tried to recover the original documents The Shoo King. Dasan Cheong Yagyong collected dispersed material of The Shoo King, and complied the original documents. Dasan Cheong Yagyong wrote four book of The Shoo King. Dasan want to reconstruct the new theory by these reinterpretations of The Book of historical documents presented Ideas of Confucian Politics in ancient China, and to open new era.

• The Journal of Korean Philosophical History
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• no.35
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• pp.131-164
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• 2012

This paper is to make a generalization of Keyongyegimunrok(經義記聞錄) by Namdang Han Wonjin(1682~1751) whose historical positions of philosophy were contained, and to examine its established periods and the summaries of Ligi-Simseong Doseol(理氣心性圖說, illustrated Account of principle, Vital force, and Heart-mind) given in Appendix of Chap. 6. Total seventeen explanatory diagrams cover over the theory of principle and material force, theory of Heart-mind, theory of cultivation. These explanatory diagrams were produced systematically and easily to understand the pursuits of study, so-called Ho-hak(湖學), since Namdang becoming a member of the Yellow River(黃江) school. The philosophical argumentations of Namdang was usually succeeded by the orthodox stream of Ki-ho(畿湖) School transmitted from Ii, Song Si-yeol, Gwon Sang-ha. Ligi-wollyu-do(理氣源流圖), Ligi-dongjeong-do(理氣動靜圖), irwon-bunsu-do(一原分殊圖, 4 diagrams) are diagrams equivalent to Ki-ho School's ontology. As Ki-ho School's theory of Heart-mind, there are Seongjeong-hoenggan-do(性情橫看圖), Seongjeong-sugan-do(性情竪看圖), Seongjeong-chonghwoi-do(性情總會圖), Oseonghoju-do (五性互主圖), Oseongchubon-do(五性推本圖), Simseongmyohap-do (心性妙合圖), Simseongiji-do(心性二岐圖), Jungyongcheonmyeong-do(中庸天命圖), Insim dosim-do(人心道心圖), focusing on Simtongseongjeong-do(心統性情圖), and last diagram is Wihakjibang-do(爲學之方圖), which adapted from the diagram established by Ii and Song Si-yeol. The significance of Keyongyegimunrok(經義記聞錄) is comprehensive of the pursuits of the Yellow River school's studies, and provides evidence of a leading figure in Ho-hak.

• Journal of Korean Philosophical Society
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• v.131
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• pp.131-163
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• 2014

This Paper aims to elaborate on the origin of thinking mind. And this is a cooperative project between philosophy and neuroscience and brain science. I have written this paper in admiration for the achievements of twentieth century neuroscience and brain science, and out of desire to assist the subject in future. Much of the history of modern philosophy, from Descartes and Kant forward, consists of failed models of brain. As Edward O. Wilson precisely said, the shortcoming is not the fault of the philosophers, who have doggedly pushed their methods to the limit, but a straightforward consequence of the biological evolution of the brain. Guiding that investigation down pathways that will illuminate brain research is a task of neuroscience and brain science. Investigating logical relations among concepts is a philosophical task. If we are to understand the neural structures and dynamics that make perception, thought, intentional behaviour possible, clarity about these concepts and categories and their relations is essential. Hence our joint venture of philosophy and science. Sure, it is human beings that perceives, not parts of its brain. And it is human beings that who think and reason, not their brain. But the brain and its activities make it possible for human beings-not for it-to perceive and think, to feel emotions, and to form and pursue projects. Thus We try to investigate and reveal the origin of thinking mind as follow: 1) The difference between chimpanzee and human beings 2) brain and mind 3) the origin of thinking 4) the wisdom of nature.

• Journal of Korean Philosophical Society
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• v.137
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• pp.383-407
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• 2016

Considering the long time that modern man has been autonomous, it can be said that the brutal human violence prevalent around the globe today is an 'exceptional situation'. Behavior such as killing animals or devastating the natural environment are thought to be unavoidable. However, if human beings have been 'social animals' pursuing connectedness and seeking meaning in the relationships of others beyond themselves since the beginning of time, how can the incredibly powerful violence which humankind has inflicted on plants, other animals, or the earth itself be explained? With this in mind, I propose the following arguments. First, the crisis of consciousness in the loss of hope for the future of mankind under the technology of modern Western civilization has already come to a dead-end causing Western philosophers to think of ways to discover new opportunities, apparent as ecology and ecological philosophy. Second, as reality has become governed by the technology of modern Western civilization and ecological philosophical rationality fails to co-exist with this reality, an understanding of ecological philosophy should be deepened and continued. In this context, I will investigate the existential conditions for human life to continue in the future in consideration of ecological philosophy and the meaning of Forest.

• Journal of Korean Philosophical Society
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• v.123
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• pp.309-346
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• 2012

The trust toward the researchers and their study activities in society has faltered, in the wake of the paper fabrication event of researcher, Hwang Woo-Suk's doctor research team. After the event, researcher community and scientific community have experienced many changes through the self-reflection or the process of insight meditation. Until now, we have experienced that when researcher community leads the way to try to show their efforts to eliminate the raised doubts throughly, the public support toward researcher community and the trust in its study activity have not faltered. Nevertheless, the path for the researchers to go is still far and rough because the opposite cases coping with research misconducts passively are much more. Therefore It's urgent that misconducts in the research and learning should be avoided from unnecessary overinterpretation. To practice it, above all it's important how well researcher or learner should be equipped with a system where decision is made autonomously and reasonably, regardless of the interests from all fields including politic, economic and social etc. It's also required that their systems should be meticulous enough to prevent such irrationality in advance before the misconduct instances are depreciated. In this context, I will investigate the reason why research and development on norms in research ethics and learning ethics is meaningful, not in a posteriori but a priori dimension, as the way to have researcher and learner prepare autonomous self-purification systems. It's essential that for the progress of an obvious argument, first, what research ethics and learning ethics are should be established and defined distinctly(2). Then in the process, it is also examined why research ethics and learning ethics need norms(3). Subsequently I will conclude the paper, arguing the reason why research ethics and learning ethics should be justified(4), if the norms in research ethics and learning ethics can be formulated(5).

• 한국사회정책
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• v.25 no.4
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• pp.233-263
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• 2018

This study sought to identify gender-specific mechanisms of increased suicide rates during economic crises in South Korea. In order to address research aims, we focused on two international economic crises: IMF financial crisis in 1997, and international recession in 2008. This study provides three main findings. First, different mechanisms increased suicide rates during the two economic crises. Particularly, the high level of unemployment raised suicide rates during the 1997 IMF while the high level of working poor in the 2008 recession. Second, suicidal risk patterns for men and women differed at each period. The 1997 crisis which mostly affected full-time permanent workers had had relatively greater impacts on men suicide, whereas the 2008 crisis which affected precarious workers had done on women suicide. Finally, our finding indicated that these gender-specific risk patterns had been derived from the gendered labour market and male-friendly social policy. Placing women at the periphery of the labor market and using them as a buffer in times of crisis, governments failed to protect them from their economic difficulties. Suicide is fundamental and important public health and social problems. These findings suggest that the national suicide prevention strategy should pay attention to the social determinants of suicide through gendered as well as population health perspectives.

• The Critical Review of Religion and Culture
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• no.29
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• pp.101-133
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• 2016

The term 'myth' is modern terminology. It was introduced to the East Asia from late 19th century to early 20th century. Under the rule of Japanese imperialism, some Japanese historians insisted that Dangun(檀君) has no relation with Kochoson(古朝鮮). Some Korean historians have refuted their conjecture. The arguments between Japanese and Korean historians bring about the motives of making the concept of Shinwa(神話) The purpose of this study is to investigate the historical procedures of making myth of Homogeneous Korean as a case study of "teaching religion". For the scholar the historic beginning is to be distinguished from later myths of origins. The scholars, particularly among the historians of China, Japan and Korea take it as the beginning of the history to investigate myths, for the ending parts of narratives are in themselves involved in a social constructs in order to give legitimacy to the story. It is apparent to satisfy for the current social demands of the nation-states building. It is also an act of casting and projecting their national values into the far distant past which is considered to be authentic and authorative. The western term 'myth' had been made up in Japanese historical context in order to build "nation-state concept". In Korea, the myth of homogeneous ethnicity of Koreans had been also reconstructed as modern myth during the late 19th and the early 20th century. We can call it the invention of the tradition accordingly.

• Cross-Cultural Studies
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• v.44
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• pp.7-28
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• 2016

This study examines the sociocultural background of negritude by delving into Caseríos, Reggaeton, and $Trigue{\tilde{n}}os$, which are interrelated with the racism deeply embedded in Puerto Rican society. These terms have also been discussed in relation to the ideological discourse of racial democracy, which has caused Puerto Rican people to be blind to silenced inequality and hegemonic racial policies. Caseríos, housing projects for the poor urban class, are targeted by the state - sponsored project 'Mano Dura'. Due to the policing, control and surveillance of this anticrime project, Caseríos became perceived even more as residential communities of violence, poverty, and insecurity generally connected to the stigmatization of blackness. Reggaeton emerged as a mega hit genre of transnational Puerto Rican music in the 2000s, which in turn, drew attention to both the afrodiaspora in New York and the urban musical power in the Island. This musical genre serves to highlight the meaningfulness of black heritage in the national cultural identity of Puerto Rico. $Trigue{\tilde{n}}idad$ has recently become a common racial cultural term that embraces a broader racial paradigm of mestizaje. This term can function as an alternative concept of blackness, but it has not yet been transformed into enough cultural politics to resist ongoing racial democracy. The three terms intrinsically address both the uprooted racism and potential methods of challenging it. This paper argues the necessity of stronger and more responsive cultural politics to defy the pervasiveness and invisibility of racial discrimination in Puerto Rico.