• Title/Summary/Keyword: 유교

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A Study on the Extension and Change of the Ethics of Donghak (동학(東學) 윤리관의 확장과 변화)

  • Yi, Jong Woo
    • The Journal of Korean Philosophical History
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    • no.30
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    • pp.37-57
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    • 2010
  • Su-un 'sicheonju' is emphasised transcendency of god that it is sincerity, earnestness and belief in the practice ethics. But he is exhibited the ancient sage-kings of ancient propriety and humanity, righteousness, propriety and wisdom. Su-un 'sicheonju' change 'insicheon' of Hae-wol at immanence of god the emphasis. He is exhibited 'sainyeocheon' in the practice ethics. Eu-am is changed 'Innaecheon' more immanence of god the emphasis. He exhibit good the subject of human. It's the change cause research Su-un. He exhibit Confucianism ethics at the same time as point out Confucianism because Hae-wol and Eu-am is changed the emphasis at the subject of human. It is influenced pantheism and the theory of social evolution.

Korean nation-centralism and Confucianism(I) - the reflection of controlled modern rationality (한국의 국가 중심주의와 유교(I) - 통제적 근대 합리성에 관한 성찰 -)

  • Lee, Sang-bong;Rhee, Myung-su
    • The Journal of Korean Philosophical History
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    • no.28
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    • pp.237-266
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    • 2010
  • This thesis is to check whether the modernization, promoted mainly in 1960-1970 of Korea may have the relations with Confucian values or have a gap between this and that, and have the question about the idea of the appearance of modernity under Park Jung-hee's government, which is based on the viewpoint that Confucianism would have been made ill use of or have contribution to the nation-directing modernity, especially to the modernization of people. In a sense this thesis demands the overcome of the modern ills such as social dichotomy, leaving out matters of locals, and neglecting the diversities and singularities of creatures, resulted from efficiencies and uniformity caused by nation-centralism. At first Confucianism have represented humanism with a view to finding the mean between the two of locals, affairs, and men. As such it has seek to find centrality, which means my real mind for meeting outward things or the optimum as the mean, the best state between of the two. The political doctrines modified from Confucian learnings including chung, hyo, samgang, and oryun worked as the mechanism for finding nation-directing modernity. As a result we have lived in the modernity, strengthened by nation-centralism. And the leading concepts in related with Neo-Confucianism had people lose their spaces of desire for their own future or got them to be narrow. Accordingly the modernization of Korea means not an integral space in which we can achieve what we want in various aspects, but a deficient space to be complemented, resulted from the centralization of all conditions of life, dichotomous way of approaching matters by nation-centralism, far from being the essence of Confucianism. In the end the rapid modernization by the leaders in Korea has given rise to the concentration politics, economy, and so forth on Seoul as the center. Then we should deeply reflect the deficiency state of centralism like this and how Confucianism would have been responsible for it and will give how to relieve the unequal centralism of nation. Now for this matter we would like to expect our study in the future.v

A Study on the Spread of Taoist Gwonseonseo in the 19th Century and the Ideological Nature of Jeoseungjeon (19세기 유교의 통속화와 「저승전」의 이념성 - 조선후기 권선서(勸善書)의 유행과 관련하여 -)

  • Kim, Jeong Suk
    • (The)Study of the Eastern Classic
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    • no.69
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    • pp.297-324
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    • 2017
  • Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.

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.

The Social Welfare Thoughts in 4 Confucian Classics (사서(四書)에 나타난 유교의 사회복지사상)

  • Park, Seung-Hee
    • Korean Journal of Social Welfare
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    • v.38
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    • pp.126-152
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    • 1999
  • The social welfare system in modern world is generally recognized as the most effective measure against the social problems in capitalist societies. When a social welfare program is introduced to solve a social problem, however, it used to cause another new problem at the same time. In order to overcome this circularity, we need to consider not only quantitative but also the qualitative aspect of social welfare. In line with this problematic, this thesis tries to examine the social welfare thoughts in Confucianism in order to rethink the meaning of social welfare. In contrast to the modern social welfare as a social right, the social welfare in Confucianism was basically regarded as the grace of a king whose purpose was to legitimate his domination. But it was also based upon Confucian humanism and institutionalized into the Confucian govern mentality. It was practiced through the Confucian communality whose basic concept lies in the traditional family system. The social welfare in this society was to be fulfilled automatically by promoting the production and by consolidating the solidarity of the community. The social intervention, therefore, was principal1y indirect and preventive rather than direct and postfactum. The social welfare supports in Confucian societies included not only the material but also the psychological. In these senses, it sounds like that the Confucian welfare system reached the very high standard. Although the real practice should be cautiously differentiated from its ideal state, we may find interesting implications from the social welfare thoughts in Confucianism.

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A Study on the Sudeok Choi-Ja's Study Viewpoint (수덕(樹德) 최자(崔滋)의 학문관)

  • Jeong, Seong-sik
    • (The)Study of the Eastern Classic
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    • no.67
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    • pp.237-258
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    • 2017
  • This study aims is consider the life and study viewpoint of Choi-Ja who lived in during the Musin regime of Koryo Dynasty. During this period, knowledge of the Confucian scriptures gradually generalized among scholars and writers. Therefore, it was possible to create an atmosphere that criticized sajanghak(詞章學). Choi-Ja regrets that people' reading style is not correct at the time. People are only trying to learn to participate in social exams and learn to read and write articles related to the Civil servant examination. Nevertheless, if he passed the Civil servant examination he criticized the government for failing to study harder, even though he had to work harder. Choi-Ja lamented that the intellectuals basically did not read about the Kyeongsabaekka(經史百家) and on the outward appearance. His scholarly attitude implies that he can be recognized as a genuine learningexperience when he forms the moral character of his inner self rather than his outward form. Choi-Ja' emphasis on six Confucian writings indicates that his virtues ere based on the Confucian spirit of Confucius. He pointed out the abuses of intellectuals at the time of his poems to build poems based on these Confucian traditions. He emphasized that the government ought to reflect on the Confucian scriptures and histories of the Confucian scriptures and reflect the politics of the people and improve the mood of the people.