• Title/Summary/Keyword: 동양사상

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A Study of Zhuxi's Daoxuezhengzhi(道學政治) through his political frustration in the partisan struggle of 1196 Qingyuandanghuo(慶元黨禍) (1196년 경원당화(慶元黨禍)의 사상정국에서 주희의 정치적 좌절을 통해서 본 주희의 도학정치고찰)

  • Lee, Wook-Keun
    • (The)Study of the Eastern Classic
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    • no.37
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    • pp.473-507
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    • 2009
  • The purpose of this study is to understand Zhuxi's Taoxuezhengzhi(道學政治) by reorganizing both his political opinion in each different political situation and his consistent political consciousness appeared in his whole political career. He concluded that the politics was the real problematic in Southern Sung, which made its structure distorted. This distorted structure of politics had widely rooted in whole sphere of society. In order to cure this political problematic, Zhuxi had focused on huangdi(皇帝) and chaoting(朝廷). That is why people is the basis of State and the result of politics, while huangdi and chaoting is the basis of politics and the beginnig of politics. According to Zhuxi, forming their political power group of their own will by using huangdi's power, the political elites close to only to huangdi made the function of chaoting unstable, with the result that the political decay produced. In chaoting, it resulted in the weakness of huangdi's power, the collapse of official discipline(紀綱), and the absence of public opinion(公論) and public aggreement(公議). Beyond chaoting, it resulted in the absence of political trust and the degeneration of public morals(風俗). In the Southern Sung were not altered the political orientation and culture based on the political decay, but only political orientation and characteristics of political elite only altered. This proves Zhuxi's approach that all problems in Southern Sung could resolve by the political approach. Zhuxi had suggested political issues in office. The alternatives for those political issues had basis of the theme, the one that saving people(恤民) is the purpose of politics. However his political ideas and the execution of them had been occsionally collapsed by the complex political structue, the mechanisms of political power, and the sameness and privatization of political geography in Southern Sung. Qingyuandanghuo(慶元黨禍) was the final stage of his political frustration, with the result that it led to the failure of Zhuxi's taoxuezhengzhi and interrupted the tradition of taoxue(道學) for the time being.

Quest of Wang Yak-heo(王若虚)'s Theories of Poetry - With a focus on Three Volumes of 「Talks on Chinses Poetry」 among "the Collected Writings of Wang Yak-heo"(滹南遺老集) (王若虚的詩論探究(왕약허의 시론 탐구) - 以《滹南遺老集》中的《詩話》三卷爲主(『호남유로집』 중 「시화」 3권을 중심으로) -)

  • Jang, Yung-Ki
    • (The)Study of the Eastern Classic
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    • no.34
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    • pp.207-224
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    • 2009
  • This research is a quest of theories of poetry of Wang Yak-heo who was a literary critic during Chin(金) dynasty in ancient China. Wang Yak-heo left a fine piece of work, dubbed ${\ll}$Honam Yuro Jib${\gg}$ and, in this paper, the author closely reviewed the theories of poetry that is appeared, especially, in the three volumes of ${\ll}$Talks on Chinese Poetry${\gg}$ among the collections of Wang's poetry criticism. In particular, the author investigated the positive and negative aspects of Honam's commentaries on the works by Chinese poets, including his principles of poetics, creative skills, and practical criticism, etc. Wang Yak-heo has not been known much in the history of Chinese literary thoughts, however, his theory of criticism, especially, among the talks on Chinese the works by Chinese poets, his literature criticisms establish unique and distinctive point of views. Wang Yak-heo's poetics, more than anything else, valued nature, meanings, truth, and contents therein. He exhibited realistic view of literature. Meanwhile, he analyzed the methods of expression by Du Bo(杜甫, pronounced, "Du Fu" in Chinese), So Sik, also known as So Dong Pa (蘇軾, Su Shi or 蘇東坡, Su Dong Po in Chinese), and Hwang Jeong-gyeon(黃庭堅, Huang T'ing-chien), and highly evaluated the realistic poems written by Du Bo, Baek Geo-I (白居易, pronounced, "Bai Juyi" in Chinese), and So Sik. Also, he opposed to formalism or externality, however, he never made light of formality of poetry. In his comments on the works by Chinese poets, he highly evaluated the poems sung by So Sik and Beek Geo-I, in the mean time, however, he criticized their works without hesitation. Having set up his own unique criteria for critique, Wang didn't accept other opinions in a seemingly illogical manner, and he presented what he thoughts and other different points of view from others. Specifically, he attached great importance to whether or not modification of words and phrases, grammar, and whole context were congruent to one another and had been well harmonized. However, in his poetics, Wang was so wrapped himself in reasonableness or rationality, he analyzed each and every word in great detailed manner, as the result, he sometimes didn't read the sentiment or mood that the writers intended to express through poems. He excessively restricted himself to the words and phrases, so that he was not able to realize natural emotions and joy of imagination that were presented in the poems, and, in the end, this brought about adverse effects to the poet's thought.

A interpretive Study of the Analects of Confucius's 'Ren(仁)' (『논어(論語)』의 '인(仁)'에 관한 해석학적(解釋學的) 연구(硏究))

  • Seo, Geun-sik
    • (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 Change of Iife's ideal in the Poetry by Shin Suk-Ju (신숙주(申叔舟) 시(詩)에 나타난 인생이상(人生理想)의 전변(轉變))

  • Ryu, Ho-jin
    • (The)Study of the Eastern Classic
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    • no.36
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    • pp.163-202
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    • 2009
  • The poems of Shin Suk-ju can be divided into two periods around the political change by King Sejo; his poems from the former period show that the poet enjoyed abundant pride and leisurely spirit in the self-satisfying world driven by his determination to maintain a pure heart and save and awaken the people during the reign of King Sejong. His ideology of awakening the people, however, was the product of his heroic consciousness to achieve immortal fame. It was his heroic consciousness and determination to sacrifice his life for fame according to the mandate from Heaven that made him join the political change by King Sejo. His poems from the latter period clearly reveal that the way of his life to pursue fame didn't bring him spiritual satisfaction and happiness. He confessed that his conscience was destroyed as he joined King Sejo in his political change and the deeds he achieved and further his life itself were all in vain. He lost the values or orders he pursued, which caused instability in his life. Facing such instability head-on, he argued that right and wrong, true and false, and good and evil mentioned in the world were all subjective and groundless. Furthermore, he realized all the things and creatures of the world were nothing but phantoms. Those perceptions he had were based on Madhyamaka of Buddhism. Going through such a thinking process, the poet wrote about his mentality of a false reputation with ideal mentality. Heroic consciousness, Buddhist thinking, and pursuit of mentality of a false reputation found in his poems make also frequent appearances in the poems by major literary men in the latter half of the 15th century such as Seo Geo-jeong. His serious searches to overcome his conscientious agony and sense of futility about life had influences on the attitudes toward life and literature of the official literary men of the times. Seong Hyeon's statement that the major literary figures of the times inherited the literary tradition of Shin Suk-ju was not a rhetoric by courtesy.

A Study on Noju Oh Hui-sang's account of Nature and Principle(songli性理) - focusing on Horak Controversy in the early 19th century (노주(老洲) 오희상(吳熙常)의 성리설(性理說) 연구(硏究) - 19세기 전반기의 호락논쟁에 유의하여 -)

  • Park, Hak-rae
    • (The)Study of the Eastern Classic
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    • no.54
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    • pp.349-386
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    • 2014
  • Noju Oh Hui-sang(1763-1833) is one of the neo-Confucian scholars representing with Hong Chik-pil the Kiho-Nak School from the late 18th to the early 19th century. He did sincerely not only succeed theories of Kiho School originated from Yulgok, but also strengthened the main view of the Nak faction by clarifying the theoretical stance of it derived from Kim Chang-hyop. Not only he does suggest critical points of view against Ho faction in terms of Horak Controversy, but also criticizes heterodox account, which raised by an inner circle of Nak faction. In this vein, Oh established the neo-Confucian ways of realization of morality and ideal society by setting up his own points of view on mind and bright virtues that are followed by various issues of Horak Controversy. My paper will examine the values of Oh's account of Nature-Principle in the light of intellectual historical context by paying a special attention to his critical views of Ho faction. Oh's main idea is how to systematize practical foundation of realizing morality. Thus, he wants to theoretically explain both the practice of morality and the reality of pure moral mind in order to establish concrete practices of them in the real world. In doing so, he pays attention to mutual inclusive relationship between Principle and Matter(ki:氣). The mutual inclusive relationship between them can be exactly applied into the relationship between mind and Nature. So, the realityof moral principle explicitly implies the pure goodness of moral agency. Furthermore, his elucidation of logical relationship between mind and Nature and its values via the ontological understanding of them is to set up a system of cultivation, i.e., realizing practical foundation of pure moral mind. In conclusion, we can evaluate that Oh's account of Nature-Principle, at least, aims not only at establishment of moral agency and its reality in a theoretical dimension, but also at a guarantee of their realization in the world.

Estimation of installation spacing by analyzing the lateral behavior of the safety fence fixed to rail bottom (레일저부고정형 안전펜스의 횡 방향 거동 분석을 통한 설치간격 산정)

  • Park, Seonghyeon;Sung, Deokyong;Lee, Changho;Jung, Hyuksang;Youg, Seungkyong
    • Journal of The Korean Society For Urban Railway
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    • v.6 no.4
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    • pp.249-257
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    • 2018
  • The number of deaths for railway traffic accidents is mainly caused by working close to the track, or when unauthorized passage pass through the track. The safety fences are being used to ensure safety for workers close to the track, and to improve the efficiency of the work, without interfering with the passage of trains. However, a safety fence for railway tracks needs to be examined to see if it will interfere with the passage of trains. The purpose of this study is to analyze the safe distance between train and safety fence developed in Korea. In addition, the lateral load condition of wind pressure by trains is estimated and numerical analysis is carried out according to the installation intervals of railway safety fences. It has been confirmed that the proper spacing between the train and the railway safety fence should be at least 200 mm from the vehicle limit, and that the proper spacing of railway safety fence must be calculated in consideration of the wind pressure by trains.

A Moral Approach of Yulgok Philosophy on Environmental Issue (환경문제에 대한 율곡철학의 도덕론적 접근)

  • Jeong, Won-Gyo
    • 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.

Flower Arrangement Study of Pine : Focusing on Pine Gracious Flower (소나무(松)의 화예적(華藝的) 고찰(考察) -송(松)의 문인화(文人花)를 중심(中心)으로-)

  • Kim, Jeong Min
    • Journal of the Korean Society of Floral Art and Design
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    • no.42
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    • pp.63-96
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    • 2020
  • The flower arrangement that human beings interact with the natural plants have characteristics according to their historical background and ethnicity and different aspects of culture related of the flower arrangements have been created by human inspiration and formative ability. The Korean flower arrangement is a product of civilization which originated in the natural environment of the four seasons. As background with the natural unity ideology, the Korean Flower Arrangement makes the life and philosophy of the naturalistic nature that flows in the mind of our nation to the relaxing beauty suited on cultures of ages by the Virtue, the Will, and the Vitality. The Literary Flower Arrangement is, based on the higher human personality and poetic sentiments as ideologies of our traditional oriental philosophy, the formative art made for aesthetic implications of philosophy by consisting plants' characters and tastes without expression of technical skills. In this study, focused on pine tree, in order to clarify that the flower arrangement of our spiritual culture is the Literary Flower Arrangement, make Identifying aesthetic characteristics through, the backgrounds and sources of being expressed by the Literary Flower Arrangement, poetic feelings, symbolism, metaphor, the formative form of flower arrangement, decoding of the flower arrangement genes, and the same time deduce the record of literary work and classify it each era, and establish the Literary Flower Arrangement theory which is the essence of Korean flower arrangement.

A study on the medical thought of 'You-Yi(尤怡)' (우이(尤怡)의 의학사상(醫學思想)에 관(關)한 연구(硏究))

  • Jung, Sung-Che;Kim, Ki-Wook;Park, Hyun-Guk
    • The Journal of Dong Guk Oriental Medicine
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    • v.6 no.1
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    • pp.1-34
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    • 1997
  • The present writer studied the medical thought of 'You-Yi(尤怡)', the medical expert of the early 'Qing(淸)' Dynasty, which can be summarized as following. 1. 'You-Yi' writed many essays and treaties about 'Shang-Han-Lun(傷寒論)' and 'Jin-Gui-Yao-Lue(金?要略)', both of which are the writings of 'Zhang-Zhong-Jing(張仲景)', the medical saint of 'Han(漢)' Dynasty, and those writings include 'Shang-Han-Guan-Zhu-Ji(傷寒貫珠集)', 'Jin-Gui-Yao-Lue-Xin-Dian(金?要略心典)', 'Yi-Xue-Dou-Shu-Ji(醫學讀書記)', 'Jin-Gui-Yi(金?翼)', and 'Jing-Xiang-Lou-Yi-An(靜香樓醫案)'. 2. A theory of 'Tai-Yang(太陽)' syndrome, including 'San-Gang-Ding-Li(三綱鼎立)', was proposed by 'Fang-You-Zhi'(方有執)' and 'Yu-Chang(喩昌)' and it came to be one of the leading theory of the 'Shang-Han-Lun', 'You-Yi' rejected their opinions in which they insisted that the 'Feng(風)' hurts the 'Wei'(衛)' and the 'Han(寒)' hurts the 'Ying(營)', and he advocated his particular idea that the 'Xie-Qi'(邪氣)' can directly hit skin, flesh, 'Ying-Wei(營衛)', the Five Organs and the Six Viscera(五臟六腑), regardless of 'Zhong-Feng(中風)' or 'Shang-Han(傷寒)', and he insisted that there is need to be anxious about Whether the 'Ying-Wei' is strong or weak. 3. In 'Shang-Han-Guan-Zhu-Ji', 'You-Yi' invented the eight classifications in treating the 'Shang-Han' and he did not follow the old theories hitherto. He divided the book into six parts via the clinical experiences, and the Classification and Logics in Treatment(辨證論治), and he put several titles on 'Jin-Gui-Yao-Lue. And he newly edited the original text of 'Shang-Han-Lun' and arranged 'Zhong-Jing(仲景)'s Six Meridian(六經) categories. Each syndrome in 'Tai-Yang' 'Yang-Ming(陽明)', 'Shao-Yang(少陽)', 'Tai-Yin'(太陰)', 'Shao-Yin(少陰)' and 'Jue-Yin(厥陰)' has its own categories in treatment. 4. In explaining the Six Meridian(六經) and the Organs and Viscera(臟腑), 'You-Yi' legislated the syndrome in 'Three Yang(三陽)' into Meridian(經) and Viscera(腑) ; the syndrome in 'Three Yin(三陰)'into Meridian(經) and Organs(腑). He also concluded that 'Shang-Han-Lun' not only discussed 'Wai-Gan(外感)' but also included the Internal Hurt(內傷) and Miscellaneous Diseases(雜病). 5. In his academic research, 'You-Yi' followed 'Zhong-Jing' in classifications and prescriptions and succeeded the theory of 'Ma-Chu(마숙)' and 'Li-Zhong-Zi(李中梓)', but was not tied to any stereotyped former practices. He put emphasis on the Spleen(脾) and the Kidney(腎) as he harmonized the Middle Energizer(中焦焦) with the taste of 'Gan(甘)' and 'Wen(溫)' and enjoyed strengthening 'Yang' by benefitting the 'Qi(氣)'. 6. He discussed in detail the causes, mechanism and symptoms on 'Tan-Yin(痰飮)' and proposed the seven categorizes in treatment. 7. He sorted the causes of 'Zhong-Feng' into two kinds of the 'Feng' via 'Wai-Gan' and Internal Hurt, and recognized these two 'Feng's correlate as mutual sources of diseases. He insisted that the origin of the 'Feng' exists in the 'Liver(肝). He also established the eight categories in treating the 'Feng'. 8. 'You-Yi' belong to the classifications and Logical Treatment School. And he, considering he respected and followed 'Zhong-Jing' and 'Li-Zhong-Zi', belongs to the successor to the 'Wen-Bu(溫補)' School. 9. His writings, especially the 'Shang-Han-Guan-Zhu-Ji' and the 'Jin-Gui-Yao-Lue-Xin-Dian', are excellent commentary works on the originals, so they served as significant guide books for many junior scholars. For penetrating the 'Shang-Han-Lun' with his unique way of classification of treatment, he has been highly appreciated by later generations including scholars like 'Tang-Li-San(唐立三)' in the 'Qing' Dynasty, and so many more ones thenceforth. In conclusion, on the base of this study, it is hopefully proposed that the still more profound research on the medical thought of 'You-Yi', as one of the most distinguished scholars, an expert clinician and an earnest writer as well.

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A Study on the Ideal Leadership whole person of Confucian philosophy (유가(儒家)의 전인적(全人的) 지도자상(指導者像) 고찰(考察))

  • Kim, Kyeong-Mi
    • (The)Study of the Eastern Classic
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    • no.62
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    • pp.145-176
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    • 2016
  • This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.