• The Journal of Korean Philosophical History
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• no.31
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• pp.263-287
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• 2011

Li-Gu was a Confucianist who criticized traditional 'attend to Righteousness and neglect Profit' idea and insisted that people affirmed 'Proprietiy' and 'Interest', which accorded with human nature and desire. He said that 'Proprieties' was made by adjusting one's material life and natural desire. Therefore, if we want 'Propriety' is manifested itself, we must affirm and satisfy the material life and natural desire first. He asserted that if we didn't follow this, the people's life would be devastated and the nation would face a big crisis. Li-Gu's thought not only gave Wang An Suk's Reformation a theoretical basics, but also attached the new and reformist meanings to 'Propriety', which had been changing meaningless and abstract, by criticizing Songming Confucian School and put great stress on uniting the inside and outside. In this article, through examining Li-Gu's the idea of Righteousness and Profit, King and Ruler, Inside and Outside, we can consider what the real 'Propriety' is and what kind of practical meaning 'Propriety' has.

• Journal of the Korean Society of Clothing and Textiles
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• v.39 no.1
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• pp.133-146
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• 2015

King and Crown Prince's Gwanbok (冠服) written in "Goryeosa" Yeobokji was the bestowment of robes and crowns by the Son of Heaven who yielded hegemony over East Asia. It designated the King and Crown Prince of Goryeo as real and authentic as well as confirmed the political status of Goryeo in East Asia. In "Goryeosa" Yeobokji, the King's Gwanbok is of higher stature than the adornments of the King's ritual robes (祭服) and court robes (朝服) which held a domestic political significance. In East Asia, bestowment of voiture (車) and robe (服) usually appeared in the multistate system. In the $10^{th}$ century, the Later Jin (後晋) spread the idea of investiture and bestowment to Khitan (契丹). The Liao (遼) or Khitan and the Jin (金), the Conquest Dynasties, endeavored to establish the legitimacy of the Son of Heaven by imitating Sinocentrism by means of investiture and bestowment. In the reign of XingZong (興宗) and DaoZong (道宗) of Liao, the ritual of investiture and bestowment for Goryeo was in the making, adding titles and bestowments in the occasion of the elevation of Emperor Liao's honorific title. King Munjong (文宗) of Goryeo reached 9-bestowment which symbolized the first of the feudal lords in East Asia. This exceptional respect for Goryeo went on to Jin's investiture and bestowment. From then, 9-bestowment was defined as an international decorum (禮) toward Goryeo. This historical study of Gwanbok (冠服) of "Goryeosa", indicates: First, the King's Ceremonial Robe with Nine-symbol Design were designated from the early to middle of the Goryeo Dynasty by investiture and bestowment from the Conquest Dynasties. Second, the bestowed King's Robe and Crown had simultaneous functions for domestic order and international order. Goryeo did not follow ideological Sinocentrism but followed practical interest by accepting Confucian Li (禮) philosophy passed on through the Conquest Dynasties.

• Journal of Korean Philosophical Society
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• v.137
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• pp.193-223
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• 2016

This research examines the recognition of nature as identified by Zhuangzi through the man of truth. Zhuangzi defines inactivity as an act of nature and personifies it as the man of truth, a holy man who achieves salvation. It is the stage that is united with nature by breaking out of secular restriction and achieving the absolute liberal spirit. The man of truth is the origin enabling all the acts of nature. And since the existence of all living things is connected, the change of life and death complies with the operation of nature. It is an irresistible destiny for all human beings. Therefore, the duty of nature recognizes the life and death of all creation into a single perspective. In this sense, the feelings of joy and sorrow that human beings feel are unnecessary. When following the duty of nature and destiny, which is to break out of secular desire and empty the mind, it is possible to go to the stage of futility and enjoy a silent and comfortable life. Zhuangzi explains it as living free from worldly cares, which is the stage of 'Soyoyoo(逍遙遊)'. In this thesis, the principles of courtesy and the virtue of Confucianism are stated and are contrary to the concept of futility asserted by Zhuangzi. But, a different approach could be attempted which recognizes a superman who is even more evolved from the man of truth. The philosophical ideology of Zhuangzi could be a necessary factor for modern people and his oriental natural spirit should be highly appreciated.

• Journal of Korean Philosophical Society
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• v.137
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• pp.439-462
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• 2016

This Article's aim is to articulate Confucius's theory of poetics in analects. Confucius tried to establish Humanism and educate the idea of 'learning to become a sage' based upon six classics. He empathized with the education of The Book of Poetry. Sze-ma Tseen said that the old poems amounted to more than 3,000. Confucius removed those which were only repetitions of others and sang to them with his lute, bringing them into accordance with the appropriate musical style. This is the first notice which we have of any compilation of the ancient poems by Confucius. Confucius said, "If you do not learn the Odes, you are not fit to converse with. The Odes 1) serve to stimulate the mind, 2) may be used for purposes of self-contemplation, 3) teach the art of sociability, 4) show how to regulate feelings of resentment, 5-6.) 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. and from them we become largely acquainted with the names of birds, beasts, and plants.' Confucius' said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence-- "Having no depraved thoughts."' This sentence is the final definition of Poetics.