• Journal of Korean Library and Information Science Society
• /
• v.47 no.4
• /
• pp.411-441
• /
• 2016

This research examined the composition background of Miscellaneous Explanations of Seongho(湖僿說), the representative work of Yi Ik(李瀷, pen name is Seongho 星湖, 1681-1763), then selected the 443 cited references in the book, and analyzed the features of them such as the scales and characteristics of reference, the proportion of Chinese books, the ratio of latest editions and the relative importance by subjects. After examining the ratio of Goryeo-Joseon and Chinese books among 443 references in Miscellaneous Explanations of Seongho, it was revealed that there were 23.3% of Goryeo-Joseon books and 76.7% of Chinese books cited. The investigation on the editorial period of the referred Chinese books showed that 70% and more were books of the Song and pre-Song period, whereas 22.7% were books of the Ming-Qing period. The analyzation of the proportions of the reference by subject showed that the subject fields with highest percentage appeared in the order of historical books, poetry and prose collections, Confucian classics, and novels and essays. And besides these subjects, he had been interested in various subjects: Miscellaneous Schools, Confucian School, geography, regulation of systems, painting and music, dictionary, biography, encyclopedia, and so on.

• The Science & Technology
• /
• v.29 no.6 s.325
• /
• pp.22-24
• /
• 1996

2백여년전 우리나라 대표적 실학자 이익은 그의 대작 성호사설로 과학자로서의 평가를 받고 있다. 이 책에서 그는 지구가 둥글다거나 그런 지구 위에 우리와는 반대쪽에서도 사람이 떨어지지 않고 붙어살 수 있는 이치를 나름대로 설명하고 있기 때문이다.

• The Journal of Korean Philosophical History
• /
• no.53
• /
• pp.35-61
• /
• 2017

The formation process of Dasan(茶山)'s Yi Xue(易學) in Xinghuxuepai(星湖學派) was examined. Dasan(茶山)'s Yi Xue(易學) succeeded to the methods of Huti (互體) and Yaobian(爻變) from Seong-ho(星湖) and Ha-bin(河濱), and Dasan(茶山) thought that he couldn't cover Zhouyi("周易") just with this one method. So he suggested the four methods called Yilisifa(易理四法), and supplemented it with 18 methods through Duyiyaozhi(?讀易要旨?). Accordingly, the process of how Dasan(茶山)'s Yi Xue(易學) was established was examined one by one. Dasan(茶山) succeeded to the method of Huti(互體) from Seong-ho Lee Ik(星湖李瀷), the leading master of Xinghuxuepai(星湖學派). Nevertheless, Dasan(茶山) argued that the method of Huti(互體) had been from Zhu Xi(朱子). However, this argument of Dasan(茶山)'s seems to have resulted from Zhengzu(正祖)'s academic research policy. As a way to interpret Zhouyi(?周易?), Dasan(茶山) succeeded to the method of Yaobian(爻變) from Ha-bin(河濱). However, Dasan(茶山) argued that Yaobian(爻變)was Zhu Xi(朱子)'s intention. He had no choice but this because of Zhengzu(正祖)'s academic research policy. Dasan(茶山) succeeded to the method of Huti(互體) from Seong-ho(星湖) and Yaobian(爻變) from Ha-bin(河濱), but Dasan(茶山) proposed the four key methods called Yilisifa(易理四法). Many researchers have argued that, as for Dasan(茶山)'s modern viewpoint, Dasan(茶山) developed Yi Xue(易學) in a similar way as Xihe Mauqiling(西河 毛奇齡). However, this viewpoint cannot be judged to have been similar as it was expressed when Dasan(茶山) himself criticized Xihe(西河)'s Jingxueguan(經學觀).

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.161-183
• /
• 2011

Lee Ik(李瀷) had put emphasis on the achievements by self-regulated academic learning through doubts, and at the same time that it was all-embracing. His academic attitude had set an example among the members of Seongho school(星湖學派), and his disciples had strived to emulate his style. The greatness of Seongho(星湖)'s study had been revealed by development of Seongho school(星湖學派) right after his death. He had argued that the six strokes of I-Ching should be read having it divided into inward and outward divine signs. He had stated his view clearly that the divine signs ranging from one stroke to six strokes were not connected, same as Shao yong(邵雍)'s method, but, the three strokes of inward divine sign as well as the three strokes of outward divine signs were independent from each other. Seongho(星湖) also had raised many questions about Shifa(筮法), and Bianyao(變爻) and Zhuzi(朱子)'s Shifa(筮法), or Yixueqimeng("易學啓蒙") "Kaobianzhan("考變占")". In view of the Shifa(筮法), Seongho(星湖) had helped Dasan(茶山) to present 'Shiguafa(蓍卦法)' by proposing different divination rule from Zhuzi(朱子)'s Method of Divination by Shiyi("筮儀"). Seongho(星湖) had not professed something significantly different from Zhuzi(朱子) in his I-xue. His study on I-xue had been accomplished under his goal of achievements by self-regulated academic learning through doubts. "Shiguakao("蓍卦攷")" is also same. I-xue of Seongho(星湖) had made a great contribution to form Dasan(茶山)'s I-xue in the later years.

• (The)Study of the Eastern Classic
• /
• no.35
• /
• pp.387-414
• /
• 2009

This paper looks into the Confucius customs of Yiphu and Seungjung, that is respectively a problem of deciding the successor of the family and a matter of establishing Jongtong (宗統: the proper inheritance line of the family), especially concerning the funerary and ancestor memorial services through Seongho Lee Ik's discussion on proprieties, whose Yeahak (禮學: Studies on Proprieties) is representative of the eighteenth century Yeahak. Seongho Lee Ik sees that there is one penetrating principle that should apply the same concerning Jongtong, regardless whether it is for the state or for a family or whether it is for the royal family or for the gentry in or out of the state service. To establish this one penetrating principle, he emphasizes the manners that fit one's circumstance and social standing, proposed as the theory and practice of 'Seoin-garyea (庶人家禮: Proper customs that even common people with no official titles can practice in marking their important life events like coming-of-age, marriage, and death)'. These two aspects of Seongho seem at odds with each other at a glance. Yet given that he considers that keeping proprietary manners for their own social standings would help secure the fundamental social order, which is of supreme importance to him, it makes sense. Next, the most problematic issues about Seongjung and Yiphu are the timing when one can declare the 'absence of the patriarch' and the manner how one substitutes oneself for the absent patriarch. Seongho sees that it is one thing to 'inherit the Jongtong' and it is another to 'become a next patriarch'. Basically, he does not separate the problem of Jongtong by one's social standings. The real situation involved can be different based on one's social standing, he readily acknowledges. Yet, 'the unchangeable ethical principle between the father and the son' would prevail over the same regardless of classes, he insists. This attitude of his is in line with his philosophy of proprieties and his practical guidance that proposes 'Seoin-Garyea' with an appeal to establish fundamental social order based on the practice of proper manners in accordance of one's social standing as he philosophizes the rules of Jongtong on the base of the one penetrating principle.

• (The)Study of the Eastern Classic
• /
• no.67
• /
• pp.9-34
• /
• 2017

This article examines the concept of 'Seongho-Studies'. The term 'SeonghoStudies' is generally used as a concept which means the overall academic world of Seongho, but it is not clear of what 'Seongho-Studies' really is. To define the term 'Seongho-Studies', characteristics of the Seongho's academic world should be found, and the characteristics have to be original. However, this work is not easy because of the immensity and the diversity of Seongho's academic world. This problem makes us find the concept of 'Seongho-studies' in the process Seongho made his academic world. We can define Seongho's academic attitudes and methods as 'scepticism and self-acquirement.' Thus 'Seongho-studies' is "All of Seongho's academic world that was achieved by the academic methods of scepticism and self-acquirement. It is exposing specific and practical thoughts on the subject based on his situation." This concept can have diverse explanations of Seongho and his followers' academic world, but this also carries various limits. Therefore the concept proposed in the article is one of the many essays for formulating a clear notion of 'Seongho-studies'.

• (The)Study of the Eastern Classic
• /
• no.54
• /
• pp.77-102
• /
• 2014

The study will examine SeongHo Lee Yik(星湖 李瀷)'s thought through his ZhongYongJiShu("中庸疾書"). The book is said that dealing with what was not dealt with in ZhongYongZhanJu("中庸章句") by one's own understanding gained through doubt(懷疑를 통한 自得) is ZhongYongJiShu("中庸疾書"). As with a metaphor of a peach in HouShuo("後說"), SeongHo(星湖) wrote ZhongYongJiShu("中庸疾書") based on his own understanding through skepticism. He divides the chapters of the book using a different method. Chapters 2 to 11 are considered as KongziZhongYong(孔子中庸) that is, quotes of Confucius, and chapters 12 to 30 as explanatory texts that offer explanations of the quotes. Chapter 1 is preface and chapter 33 closing remark. However, a clear explanation is required for the reason why chapter 1 should be preface and chapter 33 should be closing remark. SeongHo(星湖) offers an explanation for the appearance of ZhongYong("中庸") in the title of the book. He indicated that for giving life to the meaning of chapter 1, ZhongHe(中和) should have been used in the place of ZhongYong ("中庸"), but since it was the preface of KongziZhongYong(孔子中庸), Zhong Yong("中庸") was used from KongziZhongYong(孔子中庸). SeongHo(星湖) followed XingJiLi(性卽理) based on the interpretation of chapter 1 and chapter 20. In this way, he followed a Neo-Confucian proposition which is called XingJiLi(性卽理), defining Xing(性). That showed his interpretation was still based on Zhuzi(朱子). According to SeongHo(星湖), ZhongYong("中庸") is mainly on Cheng(誠), and he dealt with Cheng(誠) in ZhongYong("中庸"). Since Cheng(誠) is an important concept in the later part of the book, ZhongYongJiShu("中庸疾書") was focusing on Cheng(誠) for the later part. However, Cheng(誠) was a concept that was not paid much attention than KongziZhongYong(孔子中庸), so it is just a part of explanatory texts, according to SeongHo(星湖).

• (The)Study of the Eastern Classic
• /
• no.41
• /
• pp.361-384
• /
• 2010

This paper focused on studies of Noneo Jilseo("論語疾書") written by Lee Ik, also known as his honored name, Seong Ho(星湖). Seong Ho(星湖) also had left 10 types of exegetical commentary other than Noneo Jilseo("論語疾書"). The reason for choosing Noneo Jilseo("論語疾書") was that the teachings of Kongzi(孔子) were contained in Noneo("論語"). Also when we understand the Analects of Kongzi(孔子) correctly, we will be able to understand other Confucian Canons accordingly. Seong Ho(星湖) recommended Zhuzi(朱子) pronounced Noneo Jipju ("論語集註") as a critical commentary on the Analects. That is because there are no writings that had considered pupils' opinions and all of the various situations as much as Noneo Jipju ("論語集註"). For this reason, Noneo Jipju ("論語集註") could play a role as an excellent text. However, it is not just quality of the book that matters. While reading the main body, there is an author's comment, saying "For now, I write down my skeptical point of view." With this short note, the author expressed that "Collected Annotation on the Analects" was not necessarily the best teaching. This is the consequence of 'doubt.' We should be skeptical about the Analects of Confucius. That is not to say that the Analects are unconditionally bad. Seong Ho(星湖) expounded that the beginning students should regard Noneo Jilseo("論語疾書") as their textbook, but do not cling only to the disciplines elucidated in the book. Seong Ho(星湖) had written Noneo Jilseo("論語疾書") in order to help people to understand Confucius correctly. Although this book was written during his early professional years, Seong Ho(星湖) had grasped the essence of teaching precisely. Then, what is the essence? That is 'Doubt.' Innate factors therein can be correctly understood through 'Doubt.' In this context, Seong Ho(星湖) had made such comment as "For now, I write down my skeptical point of view." To understand the opinions of Confucius correctly, this process that being doubtful about the text is necessary. The Analects of Confucius are just similar to a coded message. To know accurately about the code, it is necessary to start from 'Doubt' at the first. Such a "Doubt" shall be a key to decrypt the coded messages further.

• Journal of the Korea Convergence Society
• /
• v.10 no.8
• /
• pp.217-226
• /
• 2019

This study examines the effect of the wedge between voting rights and cash flow rights of controlling shareholders on the implied cost of equity. Prior studies posit that controlling shareholder's voting rights exceeding cash flow rights causes expropriating minority shareholders. Using date from 793 group-affiliated Korean firms for 10 years from 2005 to 2016, the result shows that there is a positive and significant relationship between controlling shareholders' wedge and implied cost of equity. This result implies that investors regard the controlling shareholders' wedge as potential agency cost in which they require additional risk premium because controlling shareholders have a strong incentive to pursue their private interests trough tunneling practices.

• Journal of Digital Convergence
• /
• v.19 no.1
• /
• pp.89-97
• /
• 2021

The purpose of this study is to verify the influence of the cognitive process related to the organizational citizenship behavior. The research method consisted of the cross-design of the prospect dimension and goal orientation dimension, and information security factors consisted of distributive justice, response efficacy, self efficacy, and organizational citizenship behavior. As a result of the study, the dimension of prospect had a significant effect on response efficacy and self efficacy, and it was found that the influence of the gain condition was greater than that of the loss condition. The goal orientation dimension had a significant effect on response efficacy and self efficacy, and it was found that the influence of the growth condition was greater than that of the validation condition. The research model that explained the relationship between information security factors appeared as a partial mediating model between distributive justice, response efficacy, and organizational citizenship behavior. The implications of this study suggest that it is necessary to establish an information security strategy in combination with individual decision-making factors and organizational culture factors.