• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• (The)Study of the Eastern Classic
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• no.68
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• pp.69-97
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• 2017

In this paper, I tried to examine the aspects of overcoming the aftermath of war through literary works. As history is continuously being reinterpreted and reevaluated, historical figures are described differently and given new meanings especially in the field of literature. It is not only important to examine these interpretations from previous generations themselves; it is also important to analyze them from a modern day perspective and look closely at their meanings. This research, by focusing on the post Manchu's invasion period, I examined the contemporary discussion. Literary works which were written in the post Manchu's invasion had different meaning comparing to the other time. Scholars at that time wanted to use historical figures as an allegory of temporary national situation. And this social phenomena was deeply related to the temporary discourses such like wipe off a disgrace by taking revenge on Qing (boksu $s{\breve{o}}lch^{prime}I$, 復讐雪恥) or loyalty to the Ming dynasty ($taemy{\breve{o}}ng$ ${\breve{u}}iri$, 對明義理). So that this research takes genre, time period, and nationality as the main variables to interpret typical historical figures and study their aspects.

• (The)Study of the Eastern Classic
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• no.70
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• pp.9-31
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• 2018

Houshan's Comments on Poets and Poetry by Chen Shidao, one of the most famous comments on poets and poetry in the Northern Song Dynasty, is regarded as the early masterpiece of the literary critic genre called comments on poets an poetry. In particular, the theory on poetry of Houshan's Comments on Poets and Poetry reflected the overall literature fashion of the Song Dynasty, and captured the typical arguments of poetics in the Song Dynasty. The poet's character-building and accumulation of knowledge, the study of Du Fu and other poets and a quest for "No Trace" reveal the practice and aesthetics of the poets in the Northern Song Dynasty. So far, Chen Shidao has been known as a formalist poet, and he has actually focused on learning the rules of verse and learning classical poetry. But the final goal of his theory on poetry was a free creation, not the strict rules. He just thought that he could get the freedom of creation by constantly learning rules and building a poem. Therefore, his comments in Houshan's Comments on Poets and Poetry can not be regarded as simply formalist views. Because he wanted to achieve his ideal freedom of creation with elaborate formats and content.

• (The)Study of the Eastern Classic
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• no.69
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• pp.401-418
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• 2017

This study aims to consider the effects that the type of Chinese characters of "Kangxizidian(康熙字典)" manufactured under order of Emperor Kangxi(康熙) had on the type of Chinese characters on Korea from the latter part of Joseon(朝鮮) Dynasty to the present time, and to look for the meanings it has in the studies on history of Chinese characters science and character type science in Korea. "Kangxizidian" was introduced to Joseon on the 5th year of King Yeongjo(英祖)' reign(1729), the type of Chinese characters of had great influence on that of Chinese characters in Korea at that time. This can be seen from the fact that the types of Chinese characters written in "Hongmoojeongwoon(洪武正韻)", "Yeboowoonlaek(禮部韻略)", "Saengsaengjabo(生生字譜)", "Kyujangjeonwoon(奎章全韻)", "Jeonwoonokpien(全韻玉篇)", etc. which were published after King Yeongjo mostly included the character types of "Kangxizidian". Also, as seen from the fact that Ministry of Education specified that the character types of "Kangxizidian" shall be based for the standard of writing for 'basic Chinese characters for Chinese writing education' which were revised and proposed in 2000, the influence are said to be great until now. However, the concrete consideration of the effects that "Kangxizidian" has had on the type of Chinese characters in Korea and studies on its significance has been partially made, and it can be said that the studies thereof has not been made in earnest. This study was intended to make concrete studies on the effects of "Kangxizidian" on the types of Chinese characters in Korea and the insignificance, supplementing materials not dealt with in existing studies. The subjects of study by period which were dealt with in this study are as follows. In this paper, we reinforce data not covered in previous studies. And studies of "Kangxizidian" and the relationship between the type of Chinese characters in Korea characters and the influences of the past. Lastly, I showed the significance of the shape of the "Kangxizidian" to the modern Korean character shape of Korea.

• (The)Study of the Eastern Classic
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• no.33
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• pp.253-278
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• 2008

Samkookyusa is a valuable book, which shows us ancestor's fomality, being folklorically highly evaluated. So I focus on this, look into Samkookyusa's formality especially the ceremonies of coming of age, marriage, funeral and ancestral worship. Coming of age ceremony on Samkookyusa performed by a ruler or the nobilities whoes age are uncertainly assumed as thirteen, fifteen or eighteen. In the times, our own ways of ceremonies were performed by them. Marriage ceremony on Samkookyusa, especially king Sooro and Heohwangok's amrriage procedure shows a part of royal family's ceremony before Korea dynasty and have a precious meaning as the earliest outset. Through premarital relation between Yoohwa and Haemosoo shows that there was an non-arranged match for marriage. A record of a marriage between near relatives at the early Korea dynasty is worthy. The funeral ceremony record of king Hyeockgeose on Samkookyusa could be regarded as the first one. The record pointed that using a mound as feudal lords and king Talhae's funeral ceremony showed having Seagoljang customsand making a clay figure for the ceremony. Those facts are crucial documents as helping us understand our ancient time's funeral ceremonial customs. Ancestral ceremony on Samkookyusa, specific record about ancestral ceremony for king Sooro such as fomulas, procedures, ritual fields and foods, sanctuary and portrait is a worthful record to understand a side of national ancestral ceremony of the times. Samkookyusa is a valuable book ceremonially and folklorically to understand the ancient times' ceremonies of coming of age, marriage, funeral and ancestral worship.

• (The)Study of the Eastern Classic
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• no.57
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• pp.103-136
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• 2014

This is the paper on the descriptive perspective and writing method in Yeheon(旅軒)'s Piranrok(避亂錄). Piranrok was Yeheon's diary which was written during Japanese invasions of Korea. Many intellectual recorded their diaries during the war. Yeheon's Piranrok was a typical example among war journals. I tried to take view of the descriptive perspective and writing method in Yeheon's Piranrok. First, sourceful introspection was distinct characteristic in the descriptive perspective. Yeheon penetrated into a chaotic state of affairs during Japanese invasions of Korea. And Yeheon had reflective consciousness about self-existence. He contemplated his existence through diary writing. I had a task to study the writing methods in Yeheon's diary. One of the distinct characteristic in writing methods was to increase specific gravity of discussion. Yeheon advocated strongly his opinion and position about cause of war, war responsibility, morality, fortification and righteous army. Yeheon made the best use of communication method and catechetic method. He answered his own questions about the enter and retirement of public office. He expressed his worry and conflict through various techniques of expression. I have a task to study the diary in Chosun dynasty. I believe that analyzing characteristics of Yeheon's diary can contribute to understanding the literature history of diaries in Chosun dynasty.

• (The)Study of the Eastern Classic
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• no.68
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• pp.9-34
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• 2017

The purpose of this paper is to examine the unmanned life and poetic world of Ilong Choehuilyang. Choehuilyang is uninhabited and rarely left 227 poems and being recognized for his poetic achievements by later writers. Therefore, it would be meaningful to look at Choehuilyang's poetic world in the point of studying the unmanned poetry system. In Chapter 2, I looked at life as a base stage to understand Choehuilyang. Choehuilyang from his youth while studying at the age of 21, but turned to 武科. This is due to the gauntlet of the family who does not care about the 文武, Choehuilyang's grand physical condition and the resulting unattended temperament. Choehuilyang passed the exam in the past. And he won the war seven times under General Admiral Yi. However, when Admiral Yi Sun - shin was killed in Noryang, Choehuilyang returned to his hometown. After that, he died without going out until he was 92 years old. In Chapter 3, we examined Choehuilyang's spoetic world based on Chapter 2. Choi 's poetry can be divided into revealing the temperament of the unmanned, living peacefully in his hometown after returning home, and revealing his concern for the country. The poems revealing the unattended temperament are created by sensuous sheer or direct narrative when they are on the battlefield, when they watch the war after returning home. Peaceful life in Kangho was created in Naju, the hometown. And the poem that worried about the country was created by seeing the sick horan. I hope that the research that has been discussed so far will help to understand Choehuilyang's life and world.

• (The)Study of the Eastern Classic
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• no.34
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• pp.89-112
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• 2009

Park Se-dang who has the pen name of Seogye is a man in the 17th century. Then, Joseon Dynasty is try to restore the state which became impoverished by two wars. When Sung Confucianism of Chu-tz was dogmatized, Seogye analyzed independently the scriptures and was regarded as a traitor against Sung Confucianism. Therefore, this paper discussed the understanding of Seogye's works and its social reflection through the research data about Seogye. Although Seogye has blue blood in his veins, he belonged to a non-mainstream group in the faction of Seo-in and had a liberal inclination. That he has shuned in the school of Sung Confucianism owed to Sabyeunrok of his work, and its main reason is his criticism against Song Si-yeul. He argued the two principles different from Chu-tz's three principles. Also, he not accepted the Chu-tz's theory and was similar to the Wang Yangming school in the issue of gaining knowledge by the study of things Now to conclude, Seogye outstretched the liberal inclination in Sung Confucianism apart from the interpretation of scriptures. He was not indulged in Sung Confucianism of Chu-tz that was gradually ossifying at that time and took his own line. And he devoted himself to the study of practical learning and the education for younger scholars, and had acted as mediator between the Sung Confucianism of Chu-tz and the Practical Science that was in full bloom in the period of King Young-jo and King Jeong-jo.

• (The)Study of the Eastern Classic
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• no.62
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• pp.67-85
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• 2016

This paper review literary trend in the late Yuan and the early Ming dynasty and the position of Song lian 宋濂's literature in that time. Analyzing his literary theory chronologically, this paper were able to reveal that Song lian had falled into ancient prose of the Chin and Han dynasty for a long time. He have been symply summarized as a confucian literary man, but he could not extricate himself from ancient prose during youth and his manhood. It was only after that he met his teacher Huang jin 黃? and withdrew into the six confucian classics and began to have a view of literature based in confusian. But he still wasn't able to rid himself of the temptation of ancient prose. At the age of fifty, assisting Zhu Yuanzhang 朱元璋 in founding Ming dynasty, he's built up his own view of literature based in the Six Confucian Classics 六經, confucian scholars during the Song dynasty, ancient prose of the Tang and Song dynasty like as Hanyu 韓愈 and Ouyang Xiu 歐陽脩's works. In short, undergoing a complete transformation individually and historically through a tumultuous period of the late Yuan and the early Ming, Song lian could establish his own view of literature based in confusian and present ideological coordinates and a new model of the Ming literature.

• (The)Study of the Eastern Classic
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• no.32
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• pp.29-50
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• 2008

This thesis is an introduction and critique of the recently released 'Wongyo-Jinjeok(원교진적)'. 'Wongyo-Jinjeok' is the critique of Seokjeong Jeong-Jik Lee (석정 이정직, 1841-1910), a practical scientist and writer during the last years of the Korean Empire, on the calligraphy of Wongyo(원교) Gwang-Sa Lee (이광사, 1705-1777). Even though whether or not Seokjeong follows the flow of Donggukjinche(동국진체) is to be determined by the specialists in this field, this thesis is based on the view that Seokjeong was influenced by Donggukjinche. The academic value of 'Wongyo-Jinjeok' is Seokjeong's preface and epilogue which critiques Wongyo's writing. 'Wongyo-Jinjeok'is a collection of calligraphic specimens from the 18 pieces of Chinese poetry Wongyo had written before and after June 1756 which was the year after he was banished to Booryung. Seokjeong critiqued the writing of Wongyo from the perspective of calligraphic history in the preface and epilogue of 'Wongyo-Jinjeok'. Seokjeong had been positive about Wongyo's taking after the pre-Wangheejee calligraphic style. But at the same time, Seokjeong thought that Wongyo's ability to create was limited by the public morals of that time. Such thought of Seokjeong can be interpreted as an evaluation of Wongyo's calligraphy as having been externally stern but failing to transcend the realm of mastery to the realm of creation.