• Title/Summary/Keyword: 유교정치

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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.

Sangje and Samkye: The Cosmology of Daesoonjinrihoe in East Asian New Religions (상제와 삼계: 대순진리회의 우주론과 동아시아신종교)

  • Kim, David W.
    • Journal of the Daesoon Academy of Sciences
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    • v.25_1
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    • pp.189-229
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    • 2015
  • 동아시아의 19세기는 근대화 물결 안에서 변화의 시대였다. 중국, 한국, 일본은 식민지적 압박가운데 정치적 위기를 대면하였고 선진 문물과 기독교는 사회, 문화, 종교, 사상의 변화를 가져왔다. 신종교운동도 각 나라에서 다양한 형태와 철학으로 등장하였다. 이들의 근본적인 사상은 일반적으로 불교, 유교, 도교, 신교, 샤머니즘과 연관되어 있었다. 근대한국이 정치적 혼란을 겪을 때 여러 신종교들이 1860년을 전후로 나타났다. 나중에 천도교가 된 동학, 증산계, 대종교, 원불교 가운데 증산계 계통의 대순진리회는 사회-종교적인 영향력 차원에서 한국에서 가장 성공적인 신종교 운동이다. 그들은 상제가 스스로 구천에서 혼탁한 삼계를 회복하기 위해 직적 내려왔음을 따르고 있다. 그렇다면, 구천상제에 대한 가르침이 어떻게 이해되고 있을까? 대순진리회의 근본적인 우주관은 무엇일까? 또, 이것이 일본의 유명한 천리교와 중국(대만)의 대규모 일관도와 어떻게 구분될까? 이 논문은 청계탑의 상직적인 콘셉트 안에서 대순의 상제관과 우주관의 관계를 이해하고자 대순의 경전격인 전경, 현무경, 예화들인 심우도, 사신도, 12지신도 등을 탐구할 것이면 이 한국의 대표적인 신종교의 우주관을 천지공사와 후천의 가르침과 연관하여 논리적으로 접근해석 할 것이다.

The Fengshui Discourse on the Sajok Village in the Late Joseon Dynasty in Youngnam Region (조선후기 영남지방 사족촌(士族村)의 풍수담론)

  • Choi, Won-Suk
    • Journal of the Korean association of regional geographers
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    • v.16 no.3
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    • pp.265-274
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    • 2010
  • The fengshui discourse of Sajok village in the late Joseon dynasty obtained currency as the prosperity of settlement place and public figures, was used for ideology ruling the rural community and society. The ways of the fengshui for ruling clan community were that having authority by means of symbolizing settlement location and siting main clan's symbol architectures, controlling the village community by the agreement keeping the fengshui's supplements, occupying the clan's ownership by expanding clan's tomb area.

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A Study on the Korean Tuna Fishery Management and Economics (한국 다랭이 어업의 경영에 관한 연구)

  • Je-hu Lee
    • The Journal of Fisheries Business Administration
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    • v.19 no.1
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    • pp.13-35
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    • 1988
  • 그간 다랭이원양어업연구는 단순한 통계와 생물·자원적 측면에서 고찰되어 왔다. 그러나 현시점에서는 무엇보다 경영과 경제적 공헌도를 비교하면서 그 실질적 발전책을 찾아야 할 것이다. 그 이유로는 200해리경제수역이 정착화되어 가는 현상황에서 좋든 싫든 대다수의 원양어업을 수행하는 국제들이 그 제도를 받아 들여야 할 입장이기 때문이다. 이러한 입장은 원양어장에 진출하는 국가들 뿐만 아니라, 아무런 대응책도 없이 무조건 200해리경제수역을 설정하여 놓은 연안당사국들도 자국의 경제수역내에 있는 빙산자원을 경영경제적으로 유교하게 활용하기를 희망한다. 더우기 다랭이어종의 주요동유로가 200해리경제수역내의 연안국가들에 연접되어있다. 그러므로 200해리경제수역을 보유하고 있는 연안국가들과 동수 성에 진출을 기도하는 원양어업국가들 간에 합작어업을 실시해야 할 것이다. 물론 우선적으로 입어조업의 전단계를 밟아야 하나 종국적으로는 합작어적이 바람직하다. 합작어업의 중요성은 어업자체 뿐만 아니라 그 파급효과를 거둘 수 있다는데 있다. 합작어업은 정치적·사회적 연구도 수반되나 우선적으로 부가가치를 가져와야 하므로 경영경제적 측면에서 연구고찰되어야 한다.

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Ahn Jeong-Bok's idea of country village community (18세기 향촌사회와 유교공동체 - 순암 안정복을 중심으로 -)

  • Kim, Bo-kyoung
    • (The)Study of the Eastern Classic
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    • no.35
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    • pp.415-445
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    • 2009
  • A well-known historian, Ahn Jeong-Bok(Sun-Am, 1712~1791) was an expert on the country village community. He was a scholar of the "Nam-In" group, who was excluded from the corridors of power in those days. He kept on the move in various parts of country villages from his childhood. After settling down in Deok-Gok, Kwang-Ju, he stayed in the place devoting himself to the self-culture and the literary works. By his surrounding of environment, he had an academic interest in a concrete science rather than metaphysics and country villages rather than the central city. He considered the country villages as the link holding between a family and a country and had the conception of a confucianist community based on country villages, emphasizing the practice of confucianist virtues in everyday life. First of all, his confucianist community was the community based on country villages. He thought that the enlightenment was a matter of great importance for solving problems in country villages. As a solution to those problems, he suggested Hyang-Yak, the self-governed regulations of country villages. In his own village he made the self-governed rules Dong-Yak. When he was a provincial governer of Mok-Cheon, he put Hyang-Yak, the self-governed regulations of country villages in operation. It aimed for a kind of gentry-centric country village community. But Hyang-Yak was the regulations based on the agreement with each other, stressed the regard on the popular mind and the setting the pace of the gentry, and aimed for the harmony and order in a community through the practice of moral virtues in daily life. On the other hand, he had a conception of a country village's academic community. He thought of the development of educational intuitions as a pressing need of the enlightenment of country village. With young people he read confucianist books with comments in a village school, Seo-Jae. In his seventies, he made and put the self-regulations for academic community, Hak-Yak, in operations. It is considered that Hak-Yak was an example of his idea of academic community and his point of view on learning, which emphasized on the coincidence with reading and practice.

Study on the Design Ideas and Planning Method of the Gameunsa Temple Architecture in Silla (신라감은사건축의 계획이념과 설계기술 고찰)

  • Lee, Jeongmin
    • Korean Journal of Heritage: History & Science
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    • v.54 no.1
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    • pp.238-259
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    • 2021
  • Gameunsa Temple is a Buddhist temple from the mid-Silla period. Construction began during the reign of King Munmu and was completed during the second year of King Sinmun's reign (682). This study is based on the results of excavations at the Gameunsa Temple site, exploring the findings presented in the literature in the field of history. This study also investigates the characteristics of the construction plan of Gameunsa Temple and its correlation with the political, social, and religious environment of the time. The results of the study are as follows: (1) First, it is confirmed that all of the buildings in the central block of Gameunsa Temple, such as the pagoda and corridor, the central gate, and the auditorium, fit within 216 cheoks by 216 cheoks (Goguryeo unit of measurement, estimated dimensions 353.30 mm), in terms of the base structure. This fact is highly significant considering the intent of the King in the mid-Silla period to advocate Confucian political ideals at the Donghaegu sites (Daewangam, Igyeondae Pavilion, and Gameunsa Temple), as confirmed by the relationship between the 'Manpasikjeok legend' and the Confucianism of the etiquette and the music; the relationship between the name of the 'Igyeondae Pavilion' and the 'I Ching'; and the relationship between the 'Taegeuk stones excavated from the Gameunsa Temple site' and the 'I Ching.' Additionally, it may be presumed that the number in the "Qian 216" on the Xici shang of 'I Ching' was used as a basis for determining the size of the central block in the early stages of the design of Gameunsa Temple. The layout of the halls and pagodas of Gameunsa Temple was planned to be within a 216-cheok-by-216-cheok area, from the edge to the center, i.e., on the central axis of the temple, in the following order: the central gate and auditorium, the north-south position of Geumdang Hall, the south corridor, the east-west buildings of the auditorium and the winged corridor, the east-west corridor, and the central position of the east-west stone pagoda. (2) Second, the coexistence of Confucianism and Buddhism in the architecture of Gameunsa Temple is based on the understanding of the Golden Light Sutra, originating from the aspirations of King Munmu to obtain the immeasurable merits (陰陽調和時不越序 日月星宿不失常度 風雨隨時無諸災横) and the light of the Buddha, which is metaphorically represented by the sun and the moon illuminating the whole world of Silla, a new nation with a Confucian political ideology, for a long time by "circumambulating the Buddha (旋繞)". It is also presumed that Gyeongheung, who was appointed by King Munmu to be the Guksa in his will and appointed as the Gukro after the enthronement of King Sinmun, was deeply involved in the conception and realization of the syncretism of Confucianism and Buddhism.

The aspect and unfolding of 'Jejisarim's Kangho Shijo' in the 16th century (16세기 재지사림 강호시조의 양상과 전개)

  • Han Chang-hun
    • Sijohaknonchong
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    • v.22
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    • pp.173-194
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    • 2005
  • Studying on the history of korean ancient poetry, we come in contact with a series of verses which 'Jejisarim's Kangho Shijo'. In the 16th century are the representative works among them. Sarim were involved in the domestic discords so that they brought about severe party strifes after all. 'Jejisarim's Kangho Shijo' profoundly dealt with the various problems concerning nature and human beings. Lee, Hyunbo and Lee, Whang are closely related with the philosophical attitudes of Confucianism. After this, Kyun, Homun and Jang, Kyungse can be largely summarized as the dual theory of reason and spirit. From the standpoint of natural principles, the epistmology of Confucianism. the theory of reason has characterized by ideality and reality. It can be said that the problem of harmonizing and uniting nature with human beings was solved in the unity of space and man. 'Jejisarim's Kangho Shijo' in the 16th century prominently express not only the courses of character cultivation but also the pride and close relationship between nature and human beings. We can say that 'Jejisarim's Kangho Shijo' in the 16th century are divided into both types of the conservative idealism and the reformative realism in the Jejisarim. Kangho Ship. the epistmology of Confucianism nature and human beings. ideality and reality political status and that such ships can be separated into types ideality and reality in the philosophical context.

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The development method of youth character education through the traditional education : Focused on the learning model (전통교육을 통해 본 현대 청소년인성교육 학습모형 개발 방안)

  • Chin, Sung Su
    • The Journal of Korean Philosophical History
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    • no.30
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    • pp.283-310
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    • 2010
  • This paper attempted to solve the problem of contemporary youth character education through the traditional character education. For this purpose, to revaluate the educational contents of the Chosen Dynasty with current viewpoint and investigate there is what kind of meaning in current society. In other words, tried to observe about principles and methodology of youth education which based on the human being and education theory of the Confucianism. Specially analysis led about youth education theory of the Toegye and Yulgok who represents Korean studying abroad, to suggest learning model that can apply today and propose that will be able to succeed traditional education in modern ways in future. This paper reviewed that using a traditional education model for the development of youth character education as a basic task of character education program, and proposed its three kinds of components and learning model. First, Arranged character education by 10 kinds of core concept. Second, divided character education into 4 stages - recognition, reflection, application, expansion. Then suggested based on the will, emotion and mind- each of the key concept reapplied by the 4 stages.

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.

Study on Astronomical Instruments and Restoration in Joseon Dynasty (조선(朝鮮)의 천문의기(天文儀器)와 복원(復元))

  • Lee, Yong-Sam
    • The Bulletin of The Korean Astronomical Society
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    • v.36 no.1
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    • pp.23-23
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    • 2011
  • 조선조 세종대는 천문과학기술의 전성기였다. 세종 자신도 천문학에 밝았던 데다 유교적 정치이념을 구현하기 위한 국책 사업의 성격이 강했기 때문에 조선조의 천문학은 세계적 수준으로 발돋움하였다. 이것은 고려시대부터 축적된 천문과학기술과 창조적 재능을 지닌 많은 과학기술자들이 있었기 때문에 가능했다. 1432년 세종이 천문의기 제작을 명한 지 6년만인 1438년에 각종 관측기기를 완비한 천문대인 간의대가 완성되었다. 당대로서는 세계 최대 규모로 인정받고 있는 거대한 종합 천문대인 간의대의 주변에는 혼천의, 혼상, 규표 등 다양한 천문 관측기기를 설치하였다. 규표로는 24기를 정밀하게 측정할 수 있었고, 각종 해시계로는 한양의 정확한 시간을 잴 수 있었다. 해와 별을 관측하여 낮과 밤의 시간을 측정하는 일성정시의와 천체 관측기기인 소간의 등 다양한 관측의기들이 독창적으로 창제되었다. 아쉽게도 세종대에 제작한 천문의기들 가운데 현존하는 유물은 한 점도 남아 있지 않다. 당시 천문유물은 사라져버렸지만 문헌을 통해 세종시대 각종 천문 관측의기의 복원 연구를 통해 설계와 복원을 수행하였다. 천문의기 복원(復元)은 모형(模型)을 만드는 것이 아니므로 자재와 공법들은 전통적인 방식으로 제작하여야 한다. 각 부품들이 계시기(計時器)로서 정확히 작동하도록 복원하려면 정교하게 제작하여야만 한다. 뿐만 아니라 천문의기들은 왕궁(王宮)에서 사용한 것으로 외형적으로 왕권을 상징하는 용(龍)의 형상과 화려한 문양으로 장식되어 있기 때문에 복원 과정에서 예술적인 면도 신중히 고려하여야 한다. 여기서는 지금까지 복원한 조선의 각종 천문의기의 구조와 기능 및 복원 과정의 주요 내용을 소개하고자 한다.

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