• Title/Summary/Keyword: 유교사상

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A Study on the Cognition of Socialization in Caring : Effects of Political Ideology and Generation(age) (아동 돌봄의 사회화 인식에 관한 탐색적 연구 : 정치성향과 세대(연령)의 효과를 중심으로)

  • Jeong, Eun Su;Lim, Hyo yeon
    • The Journal of the Korea Contents Association
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    • v.17 no.3
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    • pp.431-443
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    • 2017
  • This study explored factors influencing socialization of child care. Political ideology and age were found as major predicting factors of socialization of care. Age, especially, was confirmed as an important predicting factor of socialization of care. Also, those with more progressive political ideology had the higher level of socialization of care. This finding reassured that socialization of care were considered as political issues in Korea. Income did not predict socialization of care, although it is said that a tax increase provoked conflicts between socioeconomic classes. Issues of caring were shared among people regardless of income levels. Therefore, specific interventions are necessary for preventing caring issues from using as a political lever, overcoming value differences between generations, and promoting social integration.

A Study on the Macro Analysis of Knowledge Structure of the Domestic Korean Studies for Identifying the Research Fields (국내 한국학 분야의 연구 영역 식별을 위한 거시적 지식구조 분석 연구)

  • Song, Min-Sun;Ko, Young Man
    • Journal of the Korean Society for information Management
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    • v.32 no.3
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    • pp.221-236
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    • 2015
  • The purpose of this study is to analyze the research fields constituting the knowledge structure of the Korean Studies by applying hierarchical clustering method to domestic journal papers in Korean Studies. We analyzed 3,800 papers containing Korean author keyword that were listed in 14 kinds of Korean Studies journals published in 2004-2013, which have average impact factor more than 0.5 in 2011-2013. The results of the analysis show that the central research fields are the subjects related to political & social problems based on Confucian ideas focusing on Neo-Confucianism (Seonglihak) and Realist School of Confucianism (Silhak), to the political situation associated with territorial division of the Korean peninsula, and to the history from the period of japanese colonialism to modern and contemporary. It has been also found that the temporal backgrounds of researches in domestic Korean Studies were related to the modern times and the Joseon Dynasty periods, rather than the time of the ancient and contemporary.

A Study on the Hanok Architectural Characteristics and Boundaries of the Geumsan Church in Gimje (김제 금산교회의 한옥건축 특성과 경역에 관한 연구)

  • Kim, Yun-Sang
    • Journal of the Korea Convergence Society
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    • v.9 no.10
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    • pp.229-235
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    • 2018
  • The Hanok church is an important cultural heritage that can be considered from a religious point of view of life in the modern age in Korea. We will investigate the bounadaries of the Hanok church built in modern age and the characteristics of Hanok architectural. To do so, we have conducted field trips, interviews, and repair reports of the Gimje Geumsan Church in the Jeollabuk province. The Geumsan Church is present, and the architectural characteristics can be confirmed in detail. In addition, Yugwang School, which was responsible for the education function, was able to guess the location and size through the data. As a result, the boundaries of Geumsan Church is the present fence, the west side has the building, and the east side has the playground. The Geumsan Church's flat form was divided into male and female according to the space configuration of ㄱ-shaped reflecting Confucian thought of the time. And it seems that the Yugwang school was located in the entrance part of the modern church with a two-frame scale, which is suitable for lecture.

Observation of Family as a System within a Chosen Married ]Korean Couple and Their Extended Families (System으로서의 한국인 핵가족 및 확대가족의 관찰)

  • Kim, . Soon Yong
    • Journal of Korean Academy of Nursing
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    • v.8 no.1
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    • pp.43-84
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    • 1978
  • 미국에 이민 온 한 한국가정을(정씨 가족) 대상으로 세 번의 면담 (interview) 및 art session을 통해서 이 핵가족 및 확대가족을 다음과 같은 방법으로 분석하여 가족의 유형(family Pattern)과 관계된 이론적 모델(Theocratical model)을 理이해하고 변화되고 있는 Health Program에 있어 간호원이 "변화인자(change agent)"로써의 역활을 재발견하고자한다. 이러한 방법은 가족 및 간호과학에 새로운 접근법이며 간호의 영역이 얼마만큼 확대될 수 있는가를 나타내고 있다. (1) Toman의 Family Cnstellation 이론과 일치되는 점 및 일치되지 않는 점 (2) 한국인 핵가족에서 관찰된 비언어적 의사소통(non-verbal communication)및 이것과 Scheflen의 이론과의 관계 (3) family Theory Bowen의 "differentiation of self"와 "family projection Process"이론에 의한 분석 (4) 핵가족에서 관찰된 상호작용 유형(interactional pattern)을 분석 (5) Art Session을 통해서 관찰된 사항 및 Critique 결과적으로 이 핵가족은 사회적 가치관이 변화된데서 오는 갈등에 직면하고 있다. 우리 나라의 확대가족에서 강조된 경치관은 가족을 하나의 전체로써 보는 "우리 (we-ness)"였는데 이것은 일상사용하고 있는 언어에도 영향을 미치고 있는 것을 볼 수 있어 즉, "내 동생 (my sister)"이라고 하는 대신 "우리 동생 (our sister)"이라고 하는데 여기에서 언어가 뜻하는 의미와는 거리가 먼 것을 알 수 있다. 정씨 부부는 미국적 정치관을 인식해서 그들의 상호작용 유형을 긍정적이고 개방적인 토의방법으로(positive open-discuses) 접근해야 한다. 이 핵가족의 부부는 둘 다 유교사상이 강조된 가정에서 자라나, 이 부부가 결혼한지 오 년이나 되었으나 언어적 의사소통이 (verbal communication)굉장히 제한된 것을 쓸 수 있다. 인간의 경험들은 인간이 접하고 있는 사회와의 상호작용에 의해서 결정된다. 사회가 배화함에 따라서 가족도 변화할 것이다. "변화는 언제나 사회에서 부터 가족으로 온다. 이 변화는 절대 작은 단위에서 큰 단위로 오는 것이 아니다.…그러나 가족구조는(family structure) 환경이 변화함에 따라서 적응해야 한다."라고 Minuchin이 지적한 것 같이 정씨 부부가 직면하고 있는 여러 가지 갈등은 이 핵가족이 그들의 가치관 및 상호 작용유형을 변형(repattering) 시키므로써, 복잡하고 다양한 미국사회에서 성장할 수 있는 좋은 기회를 만들어 주고 있다. 세 번의 면담시간은 각 30분이었으나 Volume 생략한 것을 부기하여 둔다.

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The Development of Agriculture and Society in Late Chos$\hat{o}$n Dynasty, 1700-1870 (조선후기(朝鮮後期) 농업(農業)과 사회발전(社會發展)의 역사적(歷史的) 성격(性格))

  • Lee, Hochol
    • Current Research on Agriculture and Life Sciences
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    • v.13
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    • pp.1-7
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    • 1995
  • The Chos$\hat{o}$n society witnessed internal unrest that culminated in popular uprisings during the years of 1700~1870, and this circumstances in Korean society offered a good opportunity to reorganize the relationship between production and society. However, it is not clear whether this pointed toward a modern capitalist society. Nevertheless, Korean society and agriculture developed under various difficult circumstances. In the view of the increase of land productivity and population during this period. Despite such tribulations, alter WWII the country underwent rapid industrialization, but it is not clear how lar the historical experience aided this development. The educational investment which builds upon the peasants' work morale and thriftiness certainly transforms the human capital and thus exerts important influence on the development of Korean modernization.

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Scholarship, Statecraft, and War Management of Ryu Seongryong (서애 류성룡의 학문과 경국제세, 그리고 전쟁관리)

  • Choi, Yeon Sik
    • (The)Study of the Eastern Classic
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    • no.73
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    • pp.327-360
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    • 2018
  • Ryu Seongryong, a Confucian scholar and politician, are two sides of the same coin that cannot be separated from each other. The scholarship of Confucian intellectuals is oriented toward the practice of the managing state and salvation of the world(經國濟世), and the precise study of historical precedent and political scene affects the success or failure of politicians. Ryu was able to become a real savior of Joseon Dynasty in crisis, because he synthesized dialectically both without distinction between theory and field. However, previous studies on Ryu did not pay attention to these points. In this article, I would like to start from the point that Ryu was interested in the Learning of Wang Yangming without being satisfied with the Neo-Confucianism. And I want to emphasize that he had a pragmatic view that was different from the orthodox scholars and that he was able to demonstrate his ability to cope with crisis even when Joseon was hit by the Japanese invasion of 1592. In short, this article seeks to re-examine Ryu's life in terms of pragmatism and realism which pursued a balance between learning and practice.

A culture study of women's sports of babyboom generation in Korea: through oral history interview (한국 베이비붐 세대 여성의 운동문화 연구: 구술생애사인터뷰를 중심으로)

  • Kim, Young-Sun
    • 한국체육학회지인문사회과학편
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    • v.54 no.4
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    • pp.439-452
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    • 2015
  • The purpose of this study was to criticize the sport culture of babyboom generation women in Korea society. In the traditional society with Confucianism dominating, women were told to walk in small strides with modesty, keep footsteps narrower than the size of foot and never run frivolously. But in the modern society, many middle aged women-babyboom generation who was born in 1955-1963 and the first generation was served high level education engaged to enjoy various physical activities. For this study, there is a important method to analysis through three oral history interviews. It can be seen the cultural context in the result of sport as a play, restricted P·E class, forced motive-a good motherhood, survival fitness and ready for later life. These results will can be founded as a reality of dynamic relations and provided implications about founding the important of women voice and creating important data for people who want to be engaged in sports as a physical activities.

Lew Seung Kug's Recognition on Relations between Juhng-yaug and History of Korean Thoughts (도원 류승국의 정역(正易)과 한국사상사의 상호 매개적 인식)

  • Yi, Suhngyohng
    • The Journal of Korean Philosophical History
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    • no.50
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    • pp.201-234
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    • 2016
  • This thesis examined interpreting methodology of Do Won Lew Seung Kug(1923~2011) is based on the principle of Juhng-yaug. His lifelong academic aim was searching for the theory that enables global community to co-exist peacefully through humanitarianism that leads to reconciliation and mutual benefits. The research of the history of Korean thoughts provided him with the clue for his theory. According to Do Won, Korean thoughts pursue the Juhng-yaug's value of 'Yin and Yang accordance' rather than the I-Ching's value of 'suppress Yin and elevate Yang'. He furthermore asserts the concept of the middle (中), which harmonizes the two extremes by human beings as main agents, has been consistently observed from the action of divination during the ancient period through Juhng-yaug in the late 19th century. Do Won identifies 'human maturity that integrates the extremely conflicting insistences and values and seeks to be reconciled' as the basic character of Korean thoughts. He explains 'Hongikingan[弘益人間, becoming beneficial to the human world] is the idea that embraces the conflicting values symbolized by heaven and the earth. He also illuminates that Choe Chi Won(崔致遠)'s created Poongliu Do by integrating heterogeneity among Confucianism, Buddhim, and Daoism and it was attainable through the various works of mature human beings. Both Toe Gye' s philosophy of Ingeuk(人極, the Great Ultimate of Person) and the concept of Innaecheon(人乃天, Human Being right is Heaven) of Donghak are excellent examples of Humanitarianism that sublate two extremes. In Korea, the prototype of this thought has penetrated its entire history in the various circumstances of the period. The grand finale is Juhng-yaug of which the pursued values are 'Yin and Yang accordance' and mature humanitarianism revealed by the thoughts of the Person of the Central Ultimate (皇極人,至人) and Central Ultimate (皇極). Therefore, Humanitarianism in Korean thoughts clearly makes its appearance by the time of Juhng-yaug and it functions as a keyword to illuminate the entire history of Korean thoughts in reverse.

A Study on the Religiosity of Filial Piety Ethics in Daesoonjinrihoe (대순진리회의 효 윤리에 나타난 종교성 연구)

  • Cha, Seon-keun
    • Journal of the Daesoon Academy of Sciences
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    • v.27
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    • pp.171-200
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    • 2016
  • This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.

The Impact of Clothings of Kisaengs in the later Choson (조선후기의 기녀 복식이 사회에 미친 영향)

  • Kim, Hye-Young
    • The Journal of Natural Sciences
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    • v.8 no.2
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    • pp.289-321
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    • 1996
  • After the two big wars (Imjin Woeran and Byungia Horan), the Lee Dynasty confronted rapid transitional periods in almost all aspects of the society. Corruption of the governmental system by the wars and disordered social structures also caused confusion in the social position system. In addition, development of the commercial economic system and monetary economy brought up a new rich middle-class, "Joong in Gyegeup". In ideological aspects, Confucianism indulged in and stick to isms and ics, and the Confucian morality slackened, thus a more pragmatic ideology, "Silhak Sasang", developed. And the emergence of the modern literature and art of the 'common people' was followed by the appearance of the common-people class including those having the common-people concept among the noble-class "Yangban Gyegeup". This evoked a new common costume culture and the fashion appeared. The public could no longer find the power and appeal from the preexisting ruling classes due to the changed role and sense of value. Thus, they sought a new symbolic leader group that would to be the new standard of the newly changed society. That was a group of people called as "Kisaeng" liberal and independent. They were performing social activities, enjoying poetry, music and dancing, and classy dressers, having physically attractive bodies. The erotic as well as luxurious mode proposed by them reflected the trend of that time. It concurred well with the concept and taste of the public, so it was accepted with a good response. That is, by following these leaders, the public achieved their identification and tried to share the prestige of the leaders. For this reason, the Kisaeng group attracted the public attention and led the taste of the public, thereby becoming the influential fashion leaders of that age.

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