• Title/Summary/Keyword: 유교사상

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Aesthetics melodic thought research Jongmyojeryeak (종묘제례악 사상과 선율의 미의식 연구)

  • Kim, Hyun Ho
    • (The)Study of the Eastern Classic
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    • no.43
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    • pp.183-207
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    • 2011
  • This study finds aesthetic elements and examines their aesthetic sense focusing on the melody of the piri in the completed Jongmyojeryeak with various ideational backgrounds from the views different from the aesthetic sense of Jongmyojeryeak that has been conducted so far. Jongmyojeryeak is to hold a memorial service at the place where the godship of the line of kings and queens in Joseon is set. It is the crystal of Confucian memorial ritual and representative cultural heritage of ancestral ritual culture and is designated as No 1 of national chief, intangible cultural heritage in 1964. Also, on May 18th, 2001, it was registered first in Korea as 'Masterpieces of the Oral and Intangible Heritage of Humanity' designated by UNESCO and was recognized of its superiority. It is not only a representative cultural heritage of ancestral ritual culture having fate with Joseon Dynasty for a long period but also has been recognized as the essence of our music compiling the holistic beauty of artistic forms according to music, songs, and dance created by our ancestors. Also, it has as its background the traditional thoughts including the Confucian thought as well as Yeak thought, Yin-Yang School, Samjae thought (三才思想), and Palgoe thought (八卦思想). This Jongmyojeryeak internalizes landscape beauty, Yojang beauty, natural beauty, magnificent beauty, and harmonious beauty. Landscape beauty can be found in Huimun and Jeonpyehuimun. Yojang beauty is the figure that is only shown in Jeongdaeup. Natural beauty is the skilled performance technique shown in the melody of variations and is connected to natural creation. It is well shown in Huimun and Jeonpyehuimun. Magnificent beauty is well shown in the melody of Botaepyeong movement. And harmonious beauty is the harmonization of dischord in Jongmyojeryeak and is well shown in Jeongdaeup's Somu distinctively showing its aesthetic sense from the view of natural, harmonious beauty in its music.

Philosophical and Social Backgrounds and Inquiry into New Direction of Practical Arts and Home Economics Education (실과 및 가정과 교육의 철학적, 사회적 배경 고찰과 미래 방향 탐색)

  • Park, Soon-Ja
    • Journal of Korean Home Economics Education Association
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    • v.19 no.1 s.43
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    • pp.115-131
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    • 2007
  • Philosophical and social backgrounds and inquiring into new direction of Practical Arts and Home Economics Education is done through this paper. The overall review of the related documents, records, books has been done, and research findings are presented as follows; Thought(Educational theory and Philosophy) for Korean Practical Arts Education is based on Learning to Labor, Practical Science and Pragmatism. Korean curriculum for Home Economics were originated in Confucianism background, which stressed the importance of different gender roles for men and women. However, Korean Home Economics based on Home Economics Subject Matter has been developed without philosophical base unlike that of American Pragmatism and Critical Theory. Therefore, scientific recognition in a section of value recognition was separated and developed so far. Thus, we could not answer to social missions about keeping values of life corresponding with changing environment I also observed the analysis of revision curriculum of the mentioned subject, and the changes of concepts of Work and Prasix, necessity of Home Economics Education for fixing about a basic life education and a basic life skill, and reinforcement of the function in Home. And then, new directions is proposed that the role of Home Economics Education in school be reinforced for the upcoming low birth rate and the aging society(high proportion of the aged people). Because Characters on correct values of children and youths might be nurtured in home foremost.

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건강을 지키는 현장-국내 최초의 유료 양로원 유당마을

  • KOREA ASSOCIATION OF HEALTH PROMOTION
    • 건강소식
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    • v.19 no.7 s.200
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    • pp.48-51
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    • 1995
  • 우리나라에서 소위 노인문제가 제기되기 시작한 것도 꽤 오래 되었다. 현대판 고려장이니 노후대책의 필요성, 핵가족화에 따른 노인소외 등의 문제가 수없이 제기되어 왔지만, 이에 대해 이렇다 할 구체적 대책은 아직까지도 마련되지 못하고 있는 실정이다. 그렇다고 해서 노인을 양로원에 보낸다는 것은 유교사상이 잔존하는 우리의 정서가 허락하지를 않고...... 그러나 이처럼 지키지도 못할 도덕적 양심에 몰릴 것이 아니라 이제는 정말 보다 편안한 노후를 위한 대책이 사회적 · 국가적 측면에서 해결되어져야 할 시점에 왔다. 이런 면에서 이번호에 소개하는 유당마을과 같은 유료양로원은, 앞으로 우리나라 노인문제 해결의 한 방법이 될 수 있을 것 같다.

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A study on the awareness about "Dong-YI(東夷)" in Confucianism scripture (유교경전의 동이 인식에 관한 연구 - 13경 및 그 주석서를 중심으로 -)

  • Ham, HyunChan
    • The Journal of Korean Philosophical History
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    • no.30
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    • pp.123-159
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    • 2010
  • Dongyi (Chinese: 東夷; pinyin: $D{\bar{o}}ngy{\acute{i}}$; Wade-Giles: Tung-yi; literally "eastern 'barbarians'") was a collective term for people in eastern China and in the east of China. People referred to as Dongyi vary across the ages. The early Dongyi culture was one of earliest neolithic cultures in China. According to the earliest Chinese record, Zuo Zhuan, the Shang Dynasty was attacked by King Wu of Zhou, while attacking Dongyi, and collapsed afterwards Dongyi culture was one of the oldest neolithic cultures in China. Some Chinese scholars extend the historical use of Dongyi to prehistoric times, according to this belief, the neolithic culture correlates to Houli culture, Beixin culture, Dawenkou culture, Longshan culture and Yueshi culture, five evolutionary phases. Deliang He, thinks that Dongyi culture used to be one of the leading cultures in neolithic China. The writing system of Dongyi was one of the oldest writing systems in neolithic China. There are opinions that the 20 pictogram characters discovered in a Dongyi tomb (山東?縣大汶口墓葬) in Shangdong indictates some of the characters found, like "旦, 越, 斤, 皇, 封, 酒, 拍, ?", are still used in Chinese characters. There are also opinions that Dongyi people were the inventor of arrows. Some classic Chinese history records like Zuo Zhuan, Shuowen Jiezi, Classic of Rites, all have some similar records about this. [3][4] The legendary god of archery in Chinese mythology, Houyi, could also be a Dongyi leader. Based on archeology findings, Dongyi people's ancestral worship totem is bird-shaped. In the meantime, The fundamental thing that Koreans should do is to find out Korean identy. Koreans cannot achieve their goals unless they enforce politics economics, educations, etc. in harmony with their own identity. However, some people say that Koreans do not have any dentity on the grounds that there is no Korean traditional thought. This view is, however, absolutely absurd because it is impossible for a nation to exist for oner five thousand years without having it's own native characteristics. The most essential thought in Korean identity is Confucius' In(仁). In is originated from Yi(夷) or Yi-jok(夷族)'s heart. On this account, Confucius' In can be a precious thought to Korean people who have been suffering from many problem caused by the absence of Korean identity. If Korean could understand their original characteristics and if Korean couldrealize that their original characteristics are Confucius' In, then our culture and identity recovery of though may maximize efficiency of country and society development.

A Study on the Relation between Matteo Ricci and Daesoon Thought: A Phenomenological Interpretation of Ricci in Daesoon Thought (마테오 리치와 대순사상의 관계성에 대한 연구 - 대순사상의 기독교 종장에 대한 종교현상학적 해석 -)

  • Ahn, Shin
    • Journal of the Daesoon Academy of Sciences
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    • v.36
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    • pp.117-152
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    • 2020
  • In Daesoon Thought, Matteo Ricci is regarded highly as a Jongjang, 'religious leader,' (of Christianity). This paper deals with the life and philosophical/theological thought of Matteo Ricci as homo-religiosus from the perspective of phenomenology of religion. Examining his historical background and biographical sketch, I will analyze Ricci's understanding of God, humanity, and salvation and re-evaluate his relationship with Daesoon Thought. Matteo Ricci, born in Italy, became a Jesuit missionary to China and transmitted various products of western civilization. Accepting the pro-cultural approach of Jesuit mission, he applied it to Chinese culture and language by learning the Chinese language and regarding Chinese people as his friends. This was a sympathetic way to transmit Western religion and culture while on Chinese soil. He suggested eight reasons to look towards the future of China with optimism and taught Chinese people his Christian message through his indirect means of understanding and persuasion. In China, Jesuit missionaries called the Christian God 'Tianzhu (Cheonju in Sino-Korean),' meaning Lord of Heaven. Ricci identified the Confucian notion of 'Shangdi (Sangje in Sino-Korean),' meaning Supreme Emperor (or God) with Tianzhu. While translating Confucian scriptures, he found the common ground between Confucianism and Christianity to be the monotheism of ancient Confucianism. He criticized the concepts of God in Buddhism and Daoism, and justified the Christian doctrine of God by way of a Confucian understanding of deity. Ricci's understanding of humanity was based on his Christian faith in creation, and he criticized the Buddhist concept of transmigration. He proposed Christian ethics and doctrine of salvation by using discourse on the afterlife and in particular, the concepts of heaven and hell. Concerning the relationship between Daesoon Thought and Ricci, the following aspects should be examined: 1.) Ricci's contribution to the cultural exchanges between East and West, 2.) his peaceful approach to his mission based on dialogue and persuasion, 3.) the various activities conducted by Ricci as a Christian leader, and 4.) his belief in miraculous healings. His influence on Korea will likewise be explored. Ricci's ultimate aim was to communicate with Asian people and unify East and West under a singular worldview by emphasizing the similarities between the Christian and Confucian concepts of God.

Ideological Background of Paving Patterns of Classical Gardens in Suzhou, China (중국 쑤저우 고전원림 포장문양의 사상적 배경 고찰)

  • Niu, Zi-Chi;Ahn, Gye-Bog
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.33 no.3
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    • pp.58-65
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    • 2015
  • Compared to pavement of Chinese palace gardens, those of private gardens in south part of the Yangtze River(長江) in China shows variety of patterns. In order to figure out what causes the difference in paving pattern, this article focuses on the traditional Chinese ideologies during the all time. An analysis on 'Classical Gardens of Suzhou', which has been designated as UNESCO World Heritage, was used to determine how ideologies have influence on paving pattern of Classical Gardens. As a result, various Chinese ideologies such as Nature worship, Totemism, Confucianism, Taoism, Buddhism, and Folk Culture were found in paving patterns of the private gardens. Pattern of sun in the Retreat & Reflection Garden(Toisawon) is an example of Nature worship among primitive beliefs of ancient China. Phoenix pattern of the Couple's Retreat Garden(Ouyuan, Liuyuan) reflects Totemistic beliefs. Confucianism is the underlying philosophy of Eight Square pattern, Six Square pattern, and Cross Square pattern. These patterns were mainly used to pave large area and easily found in many gardens. Patterns reflect Taoism are "Wufu holding life" pattern(the Five blessing holding life, 五福捧壽), Flat peach pattern, and Alluding Eight Immortals pattern. Paving patterns related to Buddhism are patterns of 'Eight treasures' and Endless knot pattern appears most frequently since it expresses concept of reincarnation well. Paving patterns shows folk culture and beliefs of the time in China are bat, butterfly, dragonfly, frog, carp, and coin(ingot).

Rhetoric, Debate and Its Epistermological Basis (토론문화의 언론사상사적 기반에 관한 연구)

  • Kong, Yong-Bae
    • Korean journal of communication and information
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    • v.19
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    • pp.37-63
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    • 2002
  • The previous study has assumed that dialogue and debate could not have been activated by the hierachical Confucian norm and political authoritarianism in Korean society. Political democracy has developed in Korean society since 1987. But many observers have pointed out that the culture of debate still remained undeveloped in Korean society. This study assumes that the key factor of determining the quantity and frequency of debate is the polilitical factor such as authoritarianism, but the determining one of qualitative dimension such as debate competence derived from the epistemological tradition. In order to ascertian this hypothesis, this study explored the epistemological basis of Confucian thoughts in comparison with the classical Greek thoughts. In classical Greek society, philosophers considered that the purpose of debate is to find and to ascertain the truth. Bur Confucian scholors didn't look upon questioning the truth. Instead they considered practicing or doing of the truth worthful. Therefore, in a society which were much influenced by the Confucian thought, the culture of debate could not have been developed.

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A Study on Religious Tendency shown in 「Gyeongseol」 by Jinam Lee Byeong-hun (진암(眞庵) 이병헌(李炳憲)의 「경설(經說)」에 나타난 종교적 성향)

  • Lee, Sang-Ha
    • (The)Study of the Eastern Classic
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    • no.41
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    • pp.385-406
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    • 2010
  • Lee Byeong-hun was introduced to Hanjuhak when he was taught by Myeonwoo Gwak Jong-seok. It is assumed that Hanjuhak circles had a certain influence on formation of his ideas in that they had liberal tendency at that time. Lee Byeong-hun accepted Geummungyonghak developed by Gang Yu-wee of China and participated in Confucian Science Movement while excluding Confucianism. After he accepted western civilization and the ideas of Gang Yu-wee, no traces of Hanjuhak was found in his writing, but it is assumed that Hanjuhak might work as a nutritious element for his ideas. He thought that religious nature of Confucianism could be revived only when he left Neo-confucianism which changed Confucianism into a philosophy by insisting reason instead of God. So, he respected Confucius as a religious founder and left such concepts as reason and respect which were considered important in Neo-confucianism and valued disposition and faith in "Jungyong", a doctrine of the Mean. He considered Confucianism as religious and joined in religious practices such as praying and reciting scriptures. He insisted that filial piety indicates a filial son of the Heaven when interpreting the following passage: Shun (Chinese leader) is a filial duty, which is assumed that he was influenced by Christianity. He respected Confucius as the only religious founder and God as the God to make Confucianism a religion. It is believed that he considered only Confucius as a founder instead of traditional Confucian sages as religion such as Buddhism and Christianity has one founder. God he thought is related with the God in Christianity and furthermore accepted reincarnation of Buddhism which is contrary to Confucian ideas. According to "Gyeongseol" by Lee Byeong-hun, it was believed that he was engaged in religion based on a faith that Confucianism is a religion rather than he pursued Confucianism as a religion to find out a way of its survival.

A Study on the Service Philosophy of Major Korean Ideology (한국대표사상의 서비스철학성 고찰)

  • Kim, Hyunsoo
    • Journal of Service Research and Studies
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    • v.9 no.1
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    • pp.1-16
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    • 2019
  • This study analyzed Korean representative ideology to establish a service philosophy. As a follow - up study of the service philosophy consistency study of the Korean original idea, we searched for the coherence as the philosophy of the service age in the Korean representative ideology. The basic structure and operation model of service philosophy are presented, and the service philosophy of major korean ideology is derived. The philosophy of service can be presented by the structure of service and the operation of service. The essential characteristics of the service are relationship, interactivity, horizontality, and harmony, and the service structure that reflects this is the coexistence of products and services. Based on the discussion on the structure and operation of the service philosophy, the service philosophy synthesis of Korean representative ideology is presented. From the Silla era to the Koryo dynasty, the essence of Korean Buddhism thought is in line with the service philosophy, and it was found that Toegye and Yulgok to Dasan's thoughts are also consistent with service philosophy. In the future, we need further studies to refine the structure and operational principles of the service philosophy and to develop it into a big idea. In addition, it is necessary to follow up the service philosophy of Oriental representative ideology centering on Chinese and Indian philosophy. Ultimately, it is necessary to establish a service philosophy as the main philosophical thought and to establish a service philosophy as a desirable future economic and social philosophy.

Confucian philosophy on social welfare (유교의 사회복지 정신)

  • Kim, Ki-Hyun
    • Korean Journal of Social Welfare Studies
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    • v.44 no.1
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    • pp.217-237
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    • 2013
  • It seems that it is hard to find the idea of social welfare from Confucianism if we consider it as feudalism. However, there is plentiful source of philosophical anthropology and social philosophy in Confucianism. It is the matter of how we understand Confucianism. This paper tries to look over the misunderstandings of Confucianism, and find out its essence from the view of philosophical anthropology and social philosophy. We could elicit the philosophy of social welfare from the series of work. Confucianism contains the idea of communalism on a view of human being. It means that he is born to be communal, not individual. Therefore it regards individualism as a vice. This let us conjecture the fact that Confucianism has different philosophy of welfare from the western culture which is based on the individualism. It will make us reflect upon the problems caused by individualism nowadays. Confucianism concentrates on the spiritual welfare no less than material welfare. If we state the word "welfare" differently into "happiness", Confucianism regards that the real happiness comes from the spirit, not matter. The spirit aims to realize moral value such as love, righteousness, and courtesy. Therefore Confucianism's philosophy of welfare ideally aimed the society that morally harmonized among people. The ideal of family-minded society was what it tried to realize.