• Bulletin of Korea Environmental Preservation Association
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• s.413
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• pp.2-5
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• 2014

아리스토텔레스는 일찍이 우리 인간을 '사회적 동물'이라 일컬었다. 논어(論語)는 '화이부동(和而不同)' 즉 '남과사이 좋게 지내지만 무턱대고 한데 어울리지는 아니한다'는 정신을 얘기한다. 공자가 말하기를, "군자는 화이부동 하지만, 소인은 정반대로 한다"고 했다. '호모 심비우스'는 21세기의 새로운 인간상이며 우리는 이제 생태적 전환(ecological switch)을 이뤄야 한다.

• Journal of Korean Philosophical Society
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• no.97
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• pp.5-31
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• 2012

Confucius has been viewed as a conservative thinker. Quite a few scholars even argued that it was Confucius who laid the foundations stone of the conservative tradition of Chinese politics. No matter how one defines "conservatism," it seems clear that the relevant passages in the Analects support such interpretation. However, Lothar von Falkenhausen, an archeologist, recently argued that what Confucius upheld as venerable tradition was not a distant past but Confucius own times. This paper attempts to resolve the contradiction between the archeological evidence of Falkenhausen's claim and the textual evidence of the Analects through closer reading of the evidence.

• (The)Study of the Eastern Classic
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• no.69
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• pp.531-561
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• 2017

This article's aim is to contrast Dasan's commentary with Chu-tzu' and old commentary on The Meaning of learning(學) and ming(命) in Confucius Analects analects. Confucius Analects analects began with Confucius said, " Is it not pleasant to learn with a constant perseverance and application?"(1:1), and closed with Confucius said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man. We can consider Confucian analects as theory of science. I've tried to define the meaning of learning(學) in Confucius Analects, at first. The Meaning of learning in Confucian analects have 1) Technology, 2) the way of human relation, 3) liberal ar, and 4) 'learning to become a sage. Chu-tzu defines learning(學) in Confucius Analects as 'learning to become a sage'. Dasan's considered learning(學) as science in general. Chu-tzu' and old commentary defined zhiming(知命) in Confucius Analects is 'to know the fact that there is destiny in man's life(ex, life and death). Dasan reinterpreted ming(命) in Confucius Analects as human mind-nature.

• Journal of Family Resource Management and Policy Review
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• v.1 no.2
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• pp.17-30
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• 1997

The purpose of this study was to grope about a modern’s morals through the Confucian traditional morals in these days that human nature is lost and morals is out. The research method is to analysis ‘The Analects of Confucius’. This study provide us with establishment of the life philosophy considering others and cooperating in 21C is drawing on.

• Journal of Korean Philosophical Society
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• no.123
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• pp.239-264
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• 2018

In order to understand the whole picture of virtue epistemology with knowledge-action theory, I will first examine contours between concepts like capacity, character and intellectual virtues in relation to the notion of virtue. At first, my $na{\ddot{i}}ve$ question is why smart people do such bad things without any shame. This question would be either ethical or epistemological because epistemology is viewed as a normative discipline and intellectual agents and communities should be considered as the primary focus of epistemic evaluation. This is the core idea of virtue epistemology. The stance virtue epistemology views virtues as a solution to the justification of knowledge is similar to the knowledge-action theory in the East Asian intellectual tradition. But, their core issues are different from each other. Thus, I will explain how to differ from one another and analyze such concepts as capacity, character, and intellectual virtues in the Analects. I will insist that capacity and character without normative disciplines cannot be intellectual virtues leading to right actions.

• (The)Study of the Eastern Classic
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• no.36
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• pp.105-134
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• 2009

Since long ago, "The Discourse of Confucius" has been considered as one of the must-read classical literatures in the world of art. The term Huì-shì-$h{\grave{o}}u-s{\grave{u}}$ (繪事後素) in this literature is not only known by the painter but is also known to anyone who discuss about pictures. However, there is a great diversity of interpretation between its meaning of "drawing a picture is done when its basis is ready" or "drawing a picture is done later when completed with white color". The method of drawing does not change much with time. Scholars usually consider professional paintings conventional and don't understand well the white characteristics of the painting technique. In any case, it is basic to deal with the basis before drawing but completing the picture, finishing with white is not so common. Paintings from ancient times are not so different from today's silk pictures. Because Huì-shì-$h{\grave{o}}u-s{\grave{u}}$(繪事後素) fostered the attainments being the basis of life and the artistic sense, it remains as the aesthetics to many artists. The interpretation of Huì-shì-$h{\grave{o}}u-s{\grave{u}}$(繪事後素) is related to the change with time in 'The theory of courtesy(禮論)' but this study focused purely from the artistic point of view.

• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.269-274
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• 2023

The purpose of this study is to investigate the factors of Confucius' resilience and the source of his strength through which he overcame and accepted numerous adversities and took a leap from the perspective of modern positive psychology. This study reexamines Confucius' life as a human being, accepting his mental and physical limitations despite numerous trials, overcoming his misfortune, conveying the morals and values that people must protect, and presenting the positive character of being able to practice the truth among people through today's positive psychology. It was compared with the core concepts presented in. References were made to materials and literature related to Confucius. Through research, Confucius's greatest strengths were proven to be human relationships living together in love and consideration, with Confucius's core ideology, benevolence and loyalty.

• (The)Study of the Eastern Classic
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• no.36
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• pp.31-56
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• 2009

The core thought of Confucius("論語") is 'Ren(仁)'. Then, how ought we to interpret this 'Ren(仁)'? In this study, the researcher has interpreted 'Ren(仁)' from the perspective of Xiujizhiren(修己治人), which is the doctrine of Confucianism and its ideal. At first, the researcher closely reviewed Ren(仁) on the viewpoint of Xiuyang (修養). Ren(仁) is the most fundamental virtue that enables general populace to equip with their qualification as a human being. Specifically, to live like a human being, Ren(仁) is a must. That is to say, it will suffice if we only can expose well what was already cherished inside us, rather than exerting efforts to attain Ren(仁), in some contexts, that must achieve in order to live like a human being. The reason that we exert our efforts for self-cultivation is to bring this Ren(仁), which is foundation of human life, before the public. Even in relationship-building, Ren(仁) is necessary. Human being is not an existence that can live alone, but at all times, humans are required to build a relationship with others. To make this relationship-building lead into right direction, we need to think of that the standpoint of oneself and the other are identical. That is, when I myself and the other person are in the most optimal situation, then a right relationship-building can take place. This most optimal status is Ren(仁). The ideal of Confucianism is to establish a society where all people can enjoy their comfortable life. To accomplish such a society, each individual and society ought to be benevolent and to cherish humanity at the first place. That is to say, people should attain Ren(仁) from both aspects of Xiuji(修己) and Zhiren (治人). If Ren(仁) has not been attained from any of either side, then it is hard to say that the ideal of Confucianism is completely realized. However, Zhiren(治人) must be backed up by Xiuji(修己). For this reason, Kongzi(孔子) presented three steps in connection with this cultivation process, to wit, 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓). It is noticeable that Xiuji(修己) is included in all three phases. The society that Kongzi(孔子) longed for is still valid in this modern world. Therefore, Ren(仁) which was edified by Kongzi(孔子) is necessary for today's society. If we don't interpret Ren(仁) as with a fixed term lying stagnant in one place, then its definition shall be interpreted newly so as to suit the times and the situation of civil society, thus this Ren(仁) shall be the foundation for building a desirable society for humans.

• The Journal of Korean Philosophical History
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• no.53
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• pp.63-100
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• 2017

In this article, I researched Nam Dae-nyeon's(1887~1958) thought of Neo-confucian theories, interpretation of confucian canons, and evaluation of historical figures. First, from the side of Neo-confucian theories, he asserted that Qi(氣) had behaviors and Li(理) had not. About his teacher Jeon Wu's(田愚) theories, he thought that those were in tradition of Confucius(孔子) and Mencius(孟子), but not emphasized presidence of mind. And he criticized the theory of mind was Li(理). Second, from the side of interpretation of Confucian canons, Nam Dae-nyeon's study centered on Four Books(四書). This showed he was in tradition of Neo-confucianism. Through this studies he emphasized the importance of Confucian Ren(仁) and Filial piety(孝), self-consciousness as gentry(士). Third, from the side of evaluation of historical figures, Nam Dae-nyeon evaluated many Chinese and Korean scholars, for example, Qu Yuan(屈原), Lu Zhong-lian(魯仲連), Zhen De-xiu(眞德秀), Lu Long-qi((陸?其), Zhang Lu-xiang (張履祥) of China, and Jeong Mong-ju(鄭夢周), Zho Kwang-jo(趙光祖), Yi Hwang(李滉), Yi Yi(李珥), Jeon Wu(田愚) of Korea. And his criteria for evaluation of historical figures was fidelity and insight.

• (The)Study of the Eastern Classic
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• no.36
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• pp.57-83
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• 2009

Confucius who lived an era as cosmic being 2500 years ago put an end to confusion of the time and proposed cultivating the self(修養) as a way to live everyone's human life. Confucius recognized that when one satisfies individual' desire and sticks to the self without knowing the self which is comic being, his home and further his nation must get into confusion. What Confucius put an end to the confused world and proposed how to live humanly is self-culture. Confucius considered that when one cultivates himself, he can obtain benevolence(ren(仁)) and be a wise man(君子) who can maintain his nature soundly. What Confucius proposed as a way of self-culture is to acquire by learning timely and practicing and live a practical life by looking back upon himself every minute for self-reflection(省察). Through this, he can be sound to practice benevolence, and finally get used to benevolence and stroll around benevolence. When one acquires benevolence, the key of one mind, actual and social confusion can be solved, from the viewpoint of Confucius. Through this, self-culture is the purposive key word to accomplish benevolence which is a key of Confucius thoughts, and the first step toward benevolence. That is why Confucianism says train myself to be a man of honor and let the others(the people) lead(Sugi Anin(修己安人)). The reason why overall the Analects of Confucius from "Hakyi(學而)" to "Yowal(堯曰)" discusses self-culture is that the self-culture is a basis to manage the world.