• (The)Study of the Eastern Classic
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• no.49
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• pp.39-71
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• 2012

This paper examines Jang Hyeongwang's cultural awareness and the way of practice by focusing on his spirit of humanities in relation to the understanding of territory and bibliographic materials. In fact, this starts from conflicting evaluations on Jang Hyeongwang's way of learning in the field of Korean history. Jang Hyeongwang emphasizes realization of humanity, which is considered as basic framework of culture. He claims the indivisibility of Dao(道) and culture(mun文) by arguing that almighty principle of Dao manifests itself through phenomena of culture. In other words, Dao is the root of culture and, at the same time, culture is the necessary element of making Dao valuable. Furthermore, he insists that realization of human culture is the gist of manifesting the pattern of nature. In this vein, the roles of human beings are so important in creating humanistic civilization. He considers all kinds of human affairs as the contents of humanistic culture, which are contained in six classics. Especially, He says that the moral is reality of human culture and that literature is a literal expression of humanistic spirit. Thus, he criticizes that there are literatures without moral practices. He pays a special attention to his indigenous culture. He links the cultural understanding of geography, which is the foundation of realizing humanistic spirit, to awareness of Korean territory and grasps the territory in the light of topography of geographic power. Thus, he defines it as "Central Field" which bears comparison with China (middle kingdom). With the positive understanding of his country, he insisted that Korean indigenous culture and custom are as much advanced as China and was so proud of the moral characters and norms that Korean people had formed so far. Moreover, Jang truly exhibited affection to Korean literature, which had formed through Korean history. Kim Hyu, one of his students, activates Jang's will to preservation of Korean culture. Over twenty years, Kim completed Collected Record of Korean Literatures(haedong munhon ch'ongnok 海東文獻總錄). Actually, he started the preparatory works for compiling them. We should keep in mind that this compilation was completed following Japanese Invasion of Korea in 1592. It means that he has cultural awareness of preserving Korean literal heritages. Hence, it can be evaluated as the results of the enhancement of national studies. We have seen that He truly highlights realization of humanistic spirit by insisting the practices of moral values. In fact, his mind is linked to genuine affection to Korean territory, culture and literatures. Such affection can be paraphrased as moral awareness of humanity and its practices. In conclusion, his humanistic spirit should be understood as strong belief on universality of human morality. His cultural awareness of homeland and the will to practices should be considered as cultural pride of Korean intellectual traditions rather than following Chinese culture blindly.

• The Journal of Korean Philosophical History
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• no.29
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• pp.375-396
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• 2010

The aim of this paper is to suggest some ways of moral education for the building of children's social awareness and relationship skills as social and emotional competencies. Based on the social and emotional learning(SEL), this paper is tried to provide the effective ways to develop children's social awareness and relationship skill. According to SEL, social and emotional competence is the ability to understand, manage, and express the social and emotional aspects of one's life in ways that enable the successful management of life tasks such as learning, forming relationships, solving everyday problems, and adapting to the complex demands of growth and development. And it is also the process of acquiring and effectively applying the knowledge, attitudes, and skills necessary to recognize and manage emotions. Five key competencies such as self-awareness, social awareness, responsible decision making, self-management, relationship skills are taught, practiced, and reinforced through SEL programming. Moral education and social and emotional learning have emerged as two prominent formal approaches used schools to provide guidance for students' behavior. social awareness and relationship skills are necessary for succeeding in school, in the family, in the community, in life in general. Equipped with such skills, attitudes and beliefs, young children are more likely to make healty, caring, ethical, and responsible decisions and to avoid engaging in behaviors with negative consequences such as interpersonal violence and bullying.

• 한국체육학회지인문사회과학편
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• v.55 no.1
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• pp.37-47
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• 2016

This study aims to develop an educational program of sport ethics which would enhance moral autonomy on the part of athletes. First, based on James Rest's Four Component Model of moral behavior, this study has analyzed prior studies and built educational contents. Then, it used dilemma discussions among peers for disequilibrium of cognitive structure. Last, this program has been tested and proven by college students who were thoroughly interviewed afterwards. After joining the program, the student-athletes showed a positive change of thought and action in relation to sport ethics. I hope that this study will contribute to enlarging the field of sport ethics education.

• The Journal of Korean Philosophical History
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• no.41
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• pp.9-38
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• 2014

Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

• (The)Study of the Eastern Classic
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• no.36
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• pp.85-104
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• 2009

This study examines a study of communication factor in Lunyu, as a communication text, in terms of communicator, audience, message, communication factor, communication text, interdisciplinary research. In many respects, it is generally accepted that Lunyu have been the generic references of the Oriental culture. Lunyu consider ethics, logic, and practicability as the qualifying requirement of communicator, asserting that communicator should speak true language, like a "chuntzu"(君子) does, and should also put their language into practice. The audience's attitude and method as contained in Lunyu are that hearers should have sharp ears for language, hear selectively the right language, and use the language suitable to the situation. It is also emphasized that the Hearer should actively lead in the situation of transactional communications. In Lunyu, one property of message is that language, which determines the rise and fall of a nation and is also the basis of judgement for other people, should comply with ethics and reasons and sould also be put into practice. In other words, credible message, as the practice of language, is the practical requirement of ethics and the qualification of a "chuntzu"(君子, superior man) in ruling the nation or conducting one's life.

• Journal of Ethics
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• no.74
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• pp.35-62
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• 2009

This study purports to explore the possibility of establishing the theory of ethics education based on the concept 'Gyeong(敬)' in Early Confucianism. There was a negative viewpoint on Confucianism directly after the modernization of Korea. However, a positive trend for Confucianism has emerged in almost all sorts of studies even though the results of the studies in Moral education are not always successful. West moral education theories and traditional ethics education theories should be integrated dialectically so that traditional ethics education may be updated. Recently a reappraisal of traditional values has been undertaken as a replacement of liberal democracy values. Faced with the modern civilization's crisis and a decline in morals in Korea, reverence needs to be dealt with in ethics education. This study is primarily concerned with the nature-transcendental relation whose concrete concept is 'Gyeong(敬)' in Confucianism. And the study attempts to put forward the theory of reverence-centered ethics education. The contents of the study consists of the substance of 'Gyeong(敬)' in Early Confucianism, and practical principles and methods of reverence-based ethics education. Some tasks of moral education are also suggested for the scientific establishment of reverence-centered ethics education.

• (The)Study of the Eastern Classic
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• no.57
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• pp.231-262
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• 2014

Seeing so many people who use trickery and schemes become successful these days, a lot of people are concerned that the ethical values of our society are breaking down. The saint who created I'Ching presents ways to see through the characteristics of people and ethical values, claims that carrying out these values in everyday life while being aware of misfortunes can lessen our faults or make them disappear, and presents ways to conduct moral actions to people with the hopes of walking down the right road. The Do in Dodeok, which means "ethics" in Korean, stands for "body." Until now, there has been a lack of research on the do in I'Ching. Therefore, the goal of this study was to research the idea and specific actions of Do implied in Gyeomun and Shibik of I'Ching, to aid application of abstract Do to fit the different situations of people. In the beginning, Do was not categorized. It was heavens Do if it was in the heavens, earth Do if it was on the earth, and human Do if it referred to people. I'Ching presents various different ideas of Do to apply natural Do to people. The researcher divided Do largely into heavens Do, earth Do, human Do, heavens, earth and human Do, middle Do and changing Do, and aimed to present various examples of application of Do including Do of a man, Do of heaven and earth, Do of heavens and gods, orders of the heavens, Do of a woman, Do of a family, Do of a saint, Do of a great person, Do of a noble man, Do of a child, Do of a household, Do of the heavens, earth and people, good fortune of men, and wrong Do and frugal Do, to show how and when Do is used and aid in execution of Do through I'Ching. The practice principle of Do according to I'Ching is for people to understand the various types of Do presented by I'Ching, and help all people become saints and noble men by conducting Do at the right time and place. If people make an effort to keep the principle of Do presented in I'Ching, all trickery and schemer will disappear and a society of great unity will be created, where all members are happy.

• Journal of Korean Philosophical Society
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• v.116
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• pp.79-110
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• 2010

In this paper I will consider the Rousseauistic origin of Knat's theory of Freedom. Kant's autonomous freedom which is the main theme of the Critique of practical Reason have three characteristic elements, namely spontaneity, self-lawmaking and universal validity. Rousseau mentions three kinds of freedom in his works. Natural freedom which is treated in Discourse on the origin of inequality is freedom which a man in natural state have. I proved that natural freedom is the origin of Kant's theory of spontaneity that is a essential part of autonomous freedom. Social freedom which is treated in Social contract is deeply connected with general will. General will is the power of self-lawmaking. We can easily conclude that Rousseau's social freedom is the origin of Kant's theory of self-legislation which is another essential part of autonomous freedom. The last essential part of Kant's autonomous freedom is universality that is inseparably connected with Rousseau's moral freedom which is largely mentioned in Emlie.

• Journal of Korean Philosophical Society
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• v.117
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• pp.161-189
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• 2011

This thesis aims to examine the discussions on communitarianism and liberalism, which was actively debated post-1990's in the West. The paper will focus on the concepts of morality and ethics of Hegel's "Philosophy of Law" in order to connect the discussions on communitarianism and liberalism to our society's political reality. Specifically, through the introduction of Hegel's point of view, this paper will shed new light co the concept of communitarianism, which was viewed from the perspective of political philosophy within the West post-1990's. Through "Philosophy of Law," Hegel imbues a critical and fundamental meaning to modern ethical-political order. For Hegel, Kant's acceptance of morality has a foundational and compositional meaning for the concepts of law and nation. This paper will discuss this topic within the boundaries of Hegel's morality and ethics and regard this as a chance to look back on our political situation with a regretful introspection. International and national reviewers tend to regard the various perspectives of Hegel's philosophy of law as inspirational. However, it seems that the fundamental introspection of why our reality must adhere to his philosophy is lacking. Based on this concern, the paper aims to examine Hegel's "Philosophy of Law" to apply his perspectives to our political reality for a fundamental self-evaluation.

• The Journal of Korean Philosophical History
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• no.43
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• pp.33-53
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• 2014

It's the situation that modern technological civilization shakes the life environment fundamentally without a serious reflection on the dangers. The sense of crisis' brought the rise of modern Ecology in awareness of survivability of the humanity. Because the serious reflection is not just a campaign for environmental protection, but is to establish the values which is possible to coexist and to make harmony between the nature and man, man and man, and to form a healthy relationship through philosophical thought and practice has intrinsic value for human and nature. Under these circumstances, if Yulgok lives now and he is questioned by the ecological theorists of the 21st century that "What do you think about the serious environmental problem of present times?", what really would be his explanation? In the presentation methods of the explanation, will question first what contents western ecologists who study Theory of the environment in technology, Deep Ecology, and Social Ecology propose, then will compare and introduce what similarities and differences from theirs. As a result, we'll be found that Yulgok's thought, moral consciousness, about the nature and humanity as a confucian scholar.