• Journal of Korean Philosophical Society
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• v.146
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• pp.219-243
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• 2018

In both the East and the West, the most classical question in classical philosophy was, "What is truly a human virtue and a good man?" A good man realized a human virtue. A good man was composed of mind and body. The question is harmony of mind and body. This article aims to articulate the terms related on Mind and Body in Confucian analects. We analyzed the terms related to Mind (mind, mind-heart, human nature, feeling, will etc) and we analyzed the terms related to Body (body, self, ki etc). Confucius's Theory of Mind and Body Relation focus on self-cultivation and revelation of universal virtue. Chu-his(1130-1200)'s commentary of the terms related on Mind and Body in Confucian analects is based on Heaven's principle vs. man's desire. He advanced the theory of the human mind and moral mind on the bases of Li-Ki. Dasan(1762-1836) deconstructs the mind-law of 16 characters and the theory of Li-KI. He argues that the human mind and moral mind coexist as a servant and a master. Dasan insists that the human mind is controlled by the moral mind but he wants to reconstruct the new theory of mind-body, mind-heart.

• The Journal of Korean Philosophical History
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• no.30
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• pp.259-282
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• 2010

Ethical value of Confucianism seeks to realize the ideal of life to the reality, through ethical life. It is discussed based on myself, which is the main ethical agent, in relationship with the others. These traditional values include universality in the homogeneous aspect such as humanism that has been commonly sought by the human race, or awe toward the absolute one. 'Pursuit of universality in the Korean context' ultimately seeks 'Korean ethics', that prevailed in Korea, based on the Korean traditional culture. Therefore, we should comprehensively understand this universality and diversity, so called 'us'. Through the understanding, we should play an active role of culture creators as noble persons that realize fraternity, along with respect to each culture. Studies on traditional ethics will not only be an important opportunity to look at the history and current status of ethics, but also it will be a cornerstone to understand the Korean mind-set based on the Korean culture. Recently, establishing Korean identity and recovery of ethics damaged due to anomie of value are key social issues. Studies on traditional value are not separated from this issue. If our adolescents are able to correctly understand the traditional ethics and pursue a life recreating it, they will be able to enjoy healthier life, contributing to a healthier society.

• The Journal of Korean Philosophical History
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• no.39
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• pp.85-114
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• 2013

Traditional values refer to one's attitudes or perspectives developed by negotiating with oneself, others, society, world, nature and universe, which include thoughts on what is right, desirable, and what is dos and don'ts. The purpose of this study was to investigate values which Korean people traditionally emphasized, and their changes by epochal situation focused on the Choson Era. Also, this study intended to assist in finding values and meaning which should be passed down and manifested in contemporary society based on the study results. In this context, I select some positive values in the background of the Joseon dynasty. As traditional values or ethics in Korea destroyed and distorted going through the period of Japanese colonialism, all the existing social culture and traditional culture were denied, which resulted in vanishing common value which led community for several hundred years. The loss of common value caused community destruction and collapse, and made Korean people seek to survival, success and advancement in life as suffering from severe conflict of values. Experience of hollow state of mind caused by historical and cultural severance left distorted and degenerated values to Korea people, which made them pursue false values without realizing true meaning of traditional values. The true meaning of traditional values should be universal no matter how society changes, and could be milestone to contemporary people wandering aimlessly. Realizing and reconsidering the meaning of traditional values to found comtemporary values of Korean people by reflecting on history can produce significant results beyond age-old debate about East or West, and tradition or modernity.

• The Journal of Korean Philosophical History
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• no.59
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• pp.287-312
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• 2018

Confucianism which pursues the right relationship between person and person, depicts the ideal that moral individuals contribute to community development. In the 16th century, Toegye Yi Hwang, the authority of Korean Confucianism, reflected his educational intentions and interests and made the whole of the body of Confucianism and the whole process of the study into a series of 10 paintings 'Ten Diagrams of Sage Learning'. The purpose of the education which is claimed in the 'Ten Diagrams of Sage Learning' is to become a saint, and it ultimately coincides with the purpose of moral education which is to be introspective and practical moral man. The whole theme of 'Ten Diagrams of Sage Learning' is related to revealing the principles of humanity and morality in order to restore human nature on the basis of piety. Piety(敬) is also a purpose and a method of self-discipline, and is the main content. The method of education for traditional confucianism is aiming for the organic integration of purpose, content and method of education and reveals the consistency of the combination of knowledge and behavior in content and method. Exploring the universal value of traditional culture and re-raising moral culture that is important in traditional education is to discuss that what is valid for the present and the future is derived from the past tradition. That may be useful in solving today's educational problems. Especially, it is very meaningful to adopt a reflective approach to cultivate talented people who can 'realize oneself' and 'care for the community' which is the ultimate goal of education through analyzing the essence of moral education pursued by traditional education.

• The Journal of Korean Philosophical History
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• no.52
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• pp.213-241
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• 2017

The systematic research on the Joseon history under Japanese imperialism in the 1920s, including that of the Joseon History Compilation Committee, was one of the stratagems that Japan employed to perpetuate the colonization of Joseon. The 'renovation of national traits', one of the three cultural measures taken by Japanese imperialism after the 1919 Independence Movement, was an attempt to degrade Joseon's nationality as extraneous, dependent, factional, and uncivilized. Against this, Koreans tried to create their own tradition that could prove Joseon's uniqueness and independence. The purpose of their study on ancient history, which became animated in the 1920s, was not to escape from the reality of Joseon into the idealized past, but to construct the history of Korean people anew. In this context, Dangun could refer to cultural identity as the communal origin of the nation, and this invented identity could lead to the healing of the injured subject. An Hwak's attempt was part of this efforts to call out myth as history. He suggests that Joseon's national traits are superior even to the Western civilization in several ways, and his vast plan to set up Joseon's cultural uniqueness and identity as history of universal civilization bore fruit in the History of Joseon Civilization. With cultural research for figuring out Joseon's national peculiarity and identity and historiography for revealing Joseon's national potential, he makes it possible for people to imagine various agents in the Joseon's past as belonging to a single nation with an identical history. Through his study on Joseon, he fought back the Japanese colonial view of history and tried to exalt national consciousness. Asserting independent and rational individuals as agency of civilization and culture though firm in the national perspective, he eventually went a way quite different from that of Japanese history of culture.

• The Journal of Korean Philosophical History
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• no.27
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• pp.255-292
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• 2009

This thesis is to study on the prospect of contemporary and theory of contemporary Chinese Neo-liberalism philosopher in the 1990s. The previous Chinese liberalists focused only on political and cultural liberalism, neglecting economic liberalism. As a result, liberalism has not taken root in China. Therefore, the social problems of contemporary China are caused by immature and unregulated market economy controlled by the government, not by the market economy. On the other hand, the social relationship in China is not capitalistic yet. The Chinese need to take the gradual developing step to modernize China. China needs to begin an effort to reform China by the way and speed of the refolution, which lies between reform and revolution; not by making new value system, but by keeping daily ethics and rediscovering the Chinese value system, which is the same as universal ethnics. Moreover, it can solve the mental, cultural problems of modern society. Modernization will be achieved not by ruining the Chinese traditions, but by adjusting the traditions, keeping, and strengthening. Consequently, China will be able to move from agricultural absolutism to modern democracy. The democracy can exist only based on the market economy. Therefore, the goal will be accomplished by democracy based on the market economy starting from Confucian tradition.

• The Journal of Korean Philosophical History
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• no.27
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• pp.417-446
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• 2009

This study was to review the features of the preventive dimension in connection with adolescent deviation on the basis of the morality and ethics held by Confucian doctrine. To find solutions to the problems of adolescent deviation is never easy. As adolescent deviation always does occur, it is important to consider the methods that can minimize and prevent it. The traditional society of Korea laid weight on the education and training in the aspect of preventive measure against such adolescent deviation by emphasizing moral edification and realization of spiritual understanding for it. In this paper, the researcher tried to understand the problem situations by examining the image of such deviation and its type as well as the method on response thereto targeting the young generation of Korea. In addition, the researcher analyzed how the adolescent was recognized in the traditional society that was established on the Confucian values, and moral standards that applied to them, and the process of education as well. Through the moral concepts of Confucianism that were revealed in the Doctrine of the Mean (中庸, pronounced 'Jungyong' in Korean) in particular, the researcher sought the possibility of education on morality and ethics that will be able to prevent adolescent deviation. This study suggests that the morality and ethics held by Confucian doctrine can prevent adolescent deviation and open a new horizon of ethics education.

• (The)Study of the Eastern Classic
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• no.41
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• pp.333-359
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• 2010

Both in the East and the West, the most classical question in classical political philosophy was 'what is truly a human virtue and a good life?' 'Human virtue' and 'Good life', and 'good State' are thus essentially tied together. Platon And Confucianism. We began with Platon and Confucianism's definitions of human virtue & good life, and 'good State'. This Essay attempts to systematically approach to what Confucianism thinks as a human virtue and a good life in contrast with Platon. Confucius asserted that the most humane human life is a civilized life and it means to realize the value of 'benevolence as a human virtue. 'Mencius also concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. Mencius discussed about 'Four Virtues', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life and a good state. On the other hand, he devised Politics of benevolence.)' as a practical tool for it. An classica eastern philosophy(platon and confucianism) consider a human beings as human relationship. Confucianism believe in reality of the human mind & it's nature. Confucian human mind & it's nature is comprised of benevolence, righteousness, propriety and wisdom. Confucianism proposed that we have to approach to other man as benevolence.

• Korean Institute of Interior Design Journal
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• v.22 no.2
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• pp.112-119
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• 2013

This study focuses on an innate 'spiritual' quality of arts including building art, or a meaning of the religious philosophy of 'creativity-art'. In particular, this focuses, among two aspects in roots of modernism, especially on the irrational facet veiled by the name of 'a new' religious faith, rather than the rational such as the function. In fact, although modern Avant-gardes' religious philosophical faiths called by different names respectively have generally considered as one of the sources for their designs, nevertheless it had veiled because of the religious 'orthodoxy power' at that time. Arguably, as known well, the creativity of art is intimate relation with a religious ideas. Thus, for this purpose, this study treats this theme in central these three issues; Orientalism, Universalism, and Froebelianism which are intimate in the realm of religious philosophy. Ultimately, through a research on the universal religious philosophy in all three objects as keeping a quality not of pantheism but of 'Panentheism' emphasizing the individual's 'divine' artistic volition, this study deepens the understanding on the Creativity-art as the main characteristic of modernity. Namely, it is very important to draw a distinction between pantheism and Panentheism; because, through the pantheism, it is difficult to comprehend a stream and a characteristic of the twentieth new religious thoughts including those of modern avant-garde artists, as well as their existential free-will as a whole.

• The Journal of the Korea Contents Association
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• v.7 no.7
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• pp.96-103
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• 2007

Reincarnation, literally means "to be made flesh again". It is a mystical belief that the soul lives again in a new body after death. In this study, both material and spiritual elements are reincarnated in the form of the formative art in our life. This is similar to the notion of transmigration of the souls in Buddism and Taoism. Even a work of low merit can be an artifact when we give a new meaning and value through the reincarnation. Reincarnation opens another dimension in the formative art and it can be a new source of energy Andy Warhol, who is a central figure in the pop art movement, seems to have an idea of reincarnation in the base of his work. In Korea, there are many experimental arts in design and advertising which shows reincarnation. In the modem society, the activity and mind of reincarnation have been enhanced through Internet and digital medium and people consider reincarnation as a universal philosophy in the art. Especially, the reincarnation as a continuum of design has many implementations. Now the object will be freely adopted, and transformed and it will open a new age in the formative art. We should be ready to enjoy the arts.