• Journal of Environmental Impact Assessment
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• v.28 no.1
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• pp.35-48
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• 2019

Long term flow measurement and water quality analysis data need to determine the target and allowable load for each basin in Total Water Pollution Load Management System (TWPLMS). The Load Duration Curve (LDC) is analyzed the relationship between flow data and water quality, and evaluates the pollutant load characterization by flow conditions. LDC of Kyeongancheon is created by the Flow Duration Curve (FDC) that was analyzed 8-day interval measured flow data from 2006 to 2015 and numeric water quality target in Kyeongancheon. As a result of this study, it is necessary to manage the point source pollutant because the numeric water quality target is not satisfied in the low flows. Also the numeric water quality target has been exceed for four months from March to June of the year and continuous and systematic watershed management is required to satisfy the numeric water quality target.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.19-27
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• 2011

By studying 'Sauidangzi' written by Honggyungmo(1774~1851), this paper shows on the location, the space organization, and the landscape culture of 'Sauidang' which was upper class's house in late period of the Joseon. Sauidang was the residence of about 530 kan(about $1,750m^2$) which was given to Jeongmyunggongju(daughter of Sunzo) by Injo when she married with Hongjuwon, located at the good place where Mt. Mokmyuk, Mt. Dobong, Mt. Inwang, and Janwon peak are harmonized all together. The residence was on the foothill of Mt. Mokmyuk, facing to the northeast. The main house was facing to the east with the inner and back yards, and the separate house(Sauidang) was facing to the west with the garden, and a vegetable field was set in the outer yard where is connected with a main road where willow trees were lined up, 'Sauidang' was called as "the garden of princess", and a stair-shaped flower garden was made to the south, and one could look down the Hanyang castle as a whole. In the garden, there were trees and house plants enriching one's mind to wish an eternal life with oddly shaped stones or flowers, and symbolizing a fairly land. There were 38 types of trees that were planted either on the ground or in pots as various bundles like 1 tree, 2 trees, 3 trees, 4 trees, 5 trees, 8 trees, and 9 trees. Taehosuk, oddly shaped stones, stone panels, stone pillars, jade panels, sundial, walls and fences, stone stairs, steppingstones, and buildings were set for the landscape. Also, the residence had rare luxuries of landscaping culture like Wangheeji's Nanjungsoogyeseo, Sosik's Cheeongjeongi, Jomangboo's Jeokbyukboo, and Anpyungdaegoon's Behaedangcheop.

• The Journal of Korean Philosophical History
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• no.59
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• pp.191-214
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• 2018

Mozi was a practitioner who suggested the most persuasive theory about the cruelty of war among Chinese thinkers, and was a theorist who applied his theories into reality. In order to do systematic and comprehensive analysis of Mozi's book,'Non-aggression'in which he suggested anti-war and peace theory, we tried to review his theory both theoretical and practical aspects. We examined the theoretical aspects in three different parts. First, the moral basis of Mozi's anti-war peace theory is "Mutual love" in which they love each other and share their mutual benefits. Second, according to Mozi it is clear that those who caused the war as well as those who steal other people's goods should be punish based on the retribution point of view. Third, Mozi demonstrates that war is not profitable from the economic aspects as well. These three aspects are at the core of anti-war peace theory of Mozi. Next, we looked at the case of Mozi's effort to protect the weak countries in reality. His theory of 'Anti-war and Peace' is presented to protect the weaker countries. Finally, we have looked at some of the Mozi's defensive tactics, which is called the best of all in ancient. Through these considerations, it can be guessed how much he tried to narrow the gap between theory and practice. The Mozi's theory of Anti-war and Peace, which has been struggle to establish a peace in reality, still has realistic significance today.

• The Journal of Korean Philosophical History
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• no.53
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• pp.255-281
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• 2017

This study examines the ways in which Confucianism developed in connection with other thoughts. Mythology especially had an great impact on the formation of Confucian thoughts. This study focuses on the concept of sage and examines how Confucianism and mythological thoughts influenced on formation and reformation of the concepts. In ancient religion, sages as a hierophantic figure, mediates human beings and gods, delivering the gods' messages to the human and the human's wishes to the gods. The fused role of shaman and ruler began to separate. A new type of leader without political power, but with a religious role with a moral authority is the Confucian concept of sage. A sage in Confucianism is an ideal person like Confucius, Mencius, and Xunzi, an ordinary person can attain with effort. Anyone can become a sage in Confucianism. The early Confucian sage was more like a hyper-human with unaccessible authority in mythology. Later, a sage in Confucianism began to be described as a model figure that any human being can become. The aspect of shamans and diviners (wushi 巫師) did not disappear, but merged into a kingly power and transformed into a sage-king with moral authority. The new images are reflected in Confucian ideology of statehood or its religiosity. This study has explored the ways in which Confucianism and mythological thoughts interacted and influenced to each other through a concept of sage as an ideal personhood.

• The Journal of Korean Philosophical History
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• no.54
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• pp.185-220
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• 2017

This study analyzes the behavior of China in the international context of East Asia based on the in-depth understanding of Confucian Sino-centrism. The rise of China is a dream to be realized for Chinese while actually it is regarded as new threats for the neighboring countries. It is therefore no surprise that the neighboring countries that once subordinated themselves to China voluntarily feel threatened by the resurrection of China. The reason is that China is pursuing hegemony based on China's stronger power rather than seeking culture and morality as they did in the past. The new hegemonic pattern seems not to contribute to the China's profit, only to increase the tension among North East Asia. That's because the neighboring countries are active in expanding military expenses with strengthening ties with the US. In this context, is it possible that China can rise gently without threatening the neighbors? There must be a way. It is that China will be born as a superpower with Confucian morality as the way the Confucian Sino-centrism is intended. When the neighboring countries are impressed by the way the China treats them with moral virtues, the leadership of China will be strengthened of itself. It is the most desirable way of realizing the dream of China.

• (The)Study of the Eastern Classic
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• no.71
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• pp.71-98
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• 2018

This study is aimed to figure out the way Yoon Hee-sun perceived the real situations of the society under the Japanese ruling and responded to overcome difficulties in the process of anti-Japanese independence movement. Yoon Hee-sun played an important role as a female activist of the righteous army movement in Kangweon-do and Manchuria. She was a daughter-in-law of Yu Hong-seok, wife of Yu Jae-won, and mother of Yu Don-sang. Three generations of her family had taken the lead in anti-Japanese independence movement. The Yus belonged to a school of 'Hwaseo' and devoted their lives to the independent movement based on the thought of 'wijung chuksa sasang', which means 'defending orthodoxy and rejecting heterodoxy'. They desired to go back to the past and recover as it was rather than building a new society. Therefore, their fights against Japan's invasion were not for establishing a modern nation-state but for recovering the royal authority of the existing order. Both her maiden home and her in-laws belonged to a school of 'Hwaseo' and Yoon Hee-sun couldn't go out of the boundary of her family background. Also, the motivation of her participation in the righteous army movement was based on the confucian values such as loyalty to the king, filial piety and fidelity. In particular, she possessed a high level of self-awareness not only as a wife but also as a woman. On the basis of this, she faced up to reality. For the more effective way of revolt against Japan's invasion, she determined to change the perception of women identified only as a wife of somebody. She thought her duty was to enlighten women through 'education'. As a result, manifestoes and songs supporting the righteous army movement were used as a powerful method.

• (The)Korea Educational Review
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• v.23 no.3
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• pp.117-142
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• 2017

The purpose of this study is to illustrate Richard Henry Tawney's idea of adult education among traditions of workers' education movement. The workers' education movement can be categorized into two streams. One tradition regards as the workers' education as a part of liberal education. The other tradition regards as it as a tool for social transformation. The former, which emphasizes the importance of liberal education in workers' education, had been developed in connection with the University Extension in England, and had a practical influence through the 'Workers' Educational Association(WEA)' organized by Mansbridge and other intellectuals. The latter, which emphasizes the social transformational function of education, conducted education in a form that is not clearly distinguished from propaganda, through the 'National Council of Labour College(NCLC)'. Tawney demonstrates the idea of adult education that synthesizes these two traditions, and this synthesization is related to his idea on equality. Tawney pursued socialism through democratic and non-violent way. He thought that adult education could contribute to the construction of socialism while at the same time conducting adult education based on liberal education. In other words, adult education based on liberal education, through rational understanding and discussion of the world, can contribute to social transformation. Tawney's idea of adult education provides practical implications for educationalists and educators who want progressive social change, and theoretically enriches educational research on the relationship between social transformation and education.

• The Journal of Korean Philosophical History
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• no.32
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• pp.371-394
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• 2011

Buddhism have affected Korea traditional education very much. Sam Guk Yu Sa is a book which includes the public disposition grounded on world view of Buddhism. In the wide scope, the public disposition relates to their cultivating education. This paper reviewed cultivating education grounded on John Dewey "experience-learning" model about the Buddhistic public disposition appearing in Sam Guk Yu Sa. "Meaning-experience" as "adult-becoming" appearing in Sam Guk Yu Sa shows a strong characteristic of cultivating education when we see on a creative horizon in the Buddhistic world. Dewey-Deleuze's cultivating education which modernizes the theory of John Dewey meets at the place of the public disposition and three fables of Sam Guk Yu Sa grounded on the Buddhistic world. This could open possibility to interpret the cultivating theory of Korea traditional thought and western educational theory with interdigitation. Fables of Sam Guk Yu Sa dealt with growth and maturity of the public from Buddhist monk to folk wishes to achieve Bulgukto(佛國土; the land with Buddha) through the process of cultivating education which leads to "impulse-observation-knowledge-determination." In these series of process for "adult-becoming," life itself possesses characteristic of cultivating theory. In this respect, fables of Sam Guk Yu Sa shows Korea traditional cultivating theory and can be a role of a discourse book for cultivating educational theory which could relate to western educational theory.

• The Journal of Korean Philosophical History
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• no.50
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• pp.171-200
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• 2016

The full-scaled study of Joseon conducted by Japan in the 1910s was part of its colonial policy, while the native Joseon studies against it contained political aspiration to recover the national rights and independence. Accordingly, the conceptual meaning of 'Joseon' varied according to its subject of speech. The establishment of modern nation-state failed along with the extinction of Korean Empire, but 'Joseon' was newly discovered within national ideology. It became a historical concept in which the experience of the past and the expectation toward the future could be united. The so-called 'Joseon Studies' was only limited to intellectuals in the academic circle, but 'Joseon' embraced the articulations from more various social agents. Furthermore, it is only natural that 'Joseon Studies' should be interpreted within the historical semantics of 'Joseon', considering the connection between concept and discourse. In his The History of Joseon Civilization, An Hwak encompassed the history from the times of ancient mythology to the contemporary times under the banner of 'Joseon'. Opposing Japanese distortion of history carried out in the name of historical positivism, he idealized Joseon history as comparable to that of the Western democracy. He extended the study of 'Joseon' into culture at large, foreshadowing a kind of Joseon philosophy. In his An Overview of Joseon Philosophical Ideas, the first description of 'Joseon philosophy' as an independent field, he proposed philosophy as one of three sources of pride in Joseon and asserted its uniqueness and originality compared to the West. It was an attempt to grasp the peculiarity of Joseon ideas from a perspective of the history of universal human civilization. He considered 'Jong'(倧) as an ideological foundation held from the ancient to the modern times, and the acceptance of Buddhism and Confucianism as beneficial to 'Joseon philosophy'. The birth of 'Joseon philosophy', the modern transformation of the traditional knowledge system, was an intellectual experiment to apply traditional knowledge to the modern disciplinary classification system.

• 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.