• Journal of the Korean Geographical Society
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• v.35 no.2
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• pp.281-294
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• 2000

지난 몇 십 년간 한국사회는 급격한 도시화와 시-공간 압축을 겪었다. 이러한 변화는 한편으로는 정체성 혼란을 심화시켰으며, 다른 한편으로는 여가시간의 증대를 초래하고 있다. 이 정체성 혼돈과 여가의 증대 경향이 대중들로 하여금 ‘삶의 질’요구를 제기하게 하였다. 이 논문에서는‘삶의 질’향상이 자연과 장소에 대한 문화적 감수성 회복을 통하여 이루어질수 있다고 주장한다. 여기서 문화적 감수성이란 자연과 장소에 대한 심미를 의미한다. 16세기의 위대한 유학자 퇴계 이황의 경관독해처럼, 유교적 자연미는 숭고미가 아니라 자연합일 감성이다. 유학자들은 이러한 자연에 자신을 합일(정체화)하는 감성을 가지는 것을 최선의 일상적 실천으로 삼았다. 생생불식하는 자연의 모습을 ‘천지의 마음’으로 보고, 그것을 체득하는 것에 자기수양의 궁극적 목적을 두었기 때문이다. 퇴계는 자연합일이 아니라 거주 과정에서 형성된 인간-자연 간이 감성적 연계에 관한 것이다. ‘삶의 질’추구는 인간과 자연생태계 간의 심각한 단절을 극복하기 위한 참된 거주경험에 대한 욕구이다. 우리는 유학자의 ‘자연합일’감성으로부터 진정한 거주경험을 배울 수 있다.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.297-328
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• 2021

This paper aims to find out from what perspective Joseon Dynasty Confucian scholars evaluated and understood Yang Xiong's guiding principles and literature at the micro level and to reveal the academic trends of Joseon Dynasty Confucian scholars. This topic is approached as follows: first, an evaluation of Yang Xiong's way of living as a 'senior state official of Wang Mang (the controversial Emperor of the short-lived Xin Dynasty)'; second, Yang Xiong's literary character and his literary works; third, Yang Xiong's writing style; and fourth, Yang Xiong's view of good and evil. These can be summarized in three main ways: One is to agree with Zhu Xi's criticism of Yang Xiong as a 'senior state official of Wang Mang' and dismiss his guiding principles, academic achievements, literature, and other accomplishments. Most of these negatives have been found in Confucian scholars who are especially enthusiastic about theology. Examples include Hong Jikpil, Wi Baekgyu, Kim Wonhaeng, and Lee Sangjeong. In the case of kings such as King Yeong-Jo, the assessment of Yang Xiong is quite similar. The following assessments of Yang Xiong are positive though. Positive assessments are presented from two different views. One is a balanced approach that covers both the positive and negative aspects of Yang Xiong. For example, Heo-Kyun's understanding. Another positive view can be analyzed from three perspectives. The first case is when the scholars assessing Yang Xiong were not deeply influenced by Zhu Xi's criticism of him. Seo Geojeong and Seong-Hyeon are examples. The second case are those that broke away from theology or adhered to Silhak [Practical Studies]. Yi-Ik is an example. Third, assessments from scholars who posited that truth was of a pluralistic nature. Jang-Yu is an example of such scholars. Regarding theories of human nature; however, there was consensus among Confucian scholars that Mengzi held that human nature is good, and thereby it was common to criticize Yang Xiong's theory that human nature was a mixture of good and evil. From an ideal micro perspective, Joseon Dynasty Confucian scholars' different assessments of Yang Xiong show that their understanding and evaluation of Yang Xiong differed in accordance with their own differing worldviews and ideas.

• The Journal of Korean Medical History
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• v.20 no.2
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• pp.50-64
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• 2007

• The Science & Technology
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• v.29 no.8 s.327
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• pp.93-95
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• 1996

우리나라 역사상 최초의 과학자로 일컫는 변수. 그는 갑신정변 때 김옥균과 함께 일본으로 망명했다가 미국 유학길을 떠나 메릴랜드주립대학 농과대학을 졸업, 한국인 최초로 학사학위를 받았다. 그 후 미국 농무부에 취직, '일본의 농업'이란 보고서를 작성하는 등 활약을 하던 중 31세때 교통사고로 사망하여 과학자로서의 큰 꿈을 이루지는 못했다.

• The Science & Technology
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• no.10 s.461
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• pp.100-101
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• 2007

• The Journal of Korean Philosophical History
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• no.27
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• pp.119-143
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• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• The Journal of Korean Philosophical History
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• no.38
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• pp.129-162
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• 2013

Noju Oh Hui-sang was a Confucian who was active during the reign of King Sunjo in late Joseon Dynasty and he also was a master of the Sallim faction. Though he is known as an eclectic Neo-Confucian, he had profound knowledge in the study of Confucian classics as well through succeeding the family study handed down by his father Oh Jae-sun and his oldest brother Oh Yun-sang. This thesis hereby examines Noju's Confucianism doctrine and its characteristics. Noju's Confucianism doctrine is characterized significantly with the following aspects. First, its analyses are detailed overall and it annotates chapters and verses mostly related to Neo-Confucian theories on interpretation of the Confucian classics. Second, it conducts in-depth study not only on Chu Hsi's annotation but also on the small commentaries (小注) in Compendium of the Commentaries on Four Chinese Classics (四書集註大全). In terms of Chu Hsi's theory, however, Noju interprets Confucian classics while supplementing shortcomings on Chu Hsi's theory rather than opposing it. For opinions of all philosophers and scholars on small commentaries, it expresses rather critical theories than supporting ones. Third, it quotes many theories not only of Chinese Confucians but also of Korean ones. It mainly introduces theories of Namdang Han Won-jin, including those of Yi Yulgok. Among them, it particularly has frequent quotations from Han Won-jin's Kyoungyigimunrok (經義記聞錄). Fourth, Noju actively acknowledges senior Confucians' theories many times in quoting them but he also daringly points out their errors when a theory is thought not to be appropriate. He indicates errors one by one in theories not only of Uam and Yulgok but even of Mencius. Fifth, it especially discusses Book of Changes (周易) in depth. It tends to criticize Chengzi's I-Chuan (易傳) but accept Chu Hsi's Benyi (本義). It roughly explains Book of Changes in general but seldom directly accounts for trigrams of it other than Qian trigram and it has detailed explanation especially on Xicizhuan (繫辭傳).

• (The)Study of the Eastern Classic
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• no.62
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• pp.117-143
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• 2016

This paper aims to reveal the thoughts of Confucian Hong chanyu illuminate the literary activity. Hong chanyu is representative of the modern and contemporary Confucian scholars. In chapter 2, a Confucian scholar said the spirit of the Hong chanyu. He was considered unnecessarily cause and form. He thought it was a real need and times of where they live. Hong chanyu it was called moderation. Chapter 3 examined the literary activities of the Hong chanyu. One section made of a Chinese poetical circles for background. Gwansu meeting was created in winter 1976. member was of 13 people. They visited the natural scenery and historical sites found. And it was expressed written poetry.Section 2 says what kind is this Chinese poem they have created. The first is the content eulpeun history. The second is more satire in the world. The third is content to enjoy the tasteful in nature.

• The Journal of Korean Philosophical History
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• no.59
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• pp.241-260
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• 2018

The purpose of this paper is to explore Buddhist interpretation of Jeong Mong-joo, a Confucian scholar of the late Goryeo Dynasty. Buddhism in the latter part of the Goryeo Dynasty was no longer able to exercise the social purity of the national spirit and culture. In this situation, Neo-Confucian was gradually accepted. Thus, a change of ideology was made from Buddhism to Confucianism. Jeong Mong-joo's academic world was based on the fundamental scriptures of Confucianism. Jeong Mong-joo was especially well versed on the Book of Changes in the fundamental scriptures of Confucianism. Jeong Mong-joo emphasized the Book of Changes as the basis of the Buddhist interpretation. Jeong Mong-joo met the doctrines through various Buddhist scriptures. He was interested in Buddhism. There were not a few meetings and social gatherings with Buddhist monks. For this reason, Jeong Mong-joo cannot ignore his connection with Buddhism. On the other hand, Jeong Mong-joo is characterized by his understanding of Buddhism and his critical consciousness as Confucianist.

• The Science & Technology
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• v.30 no.2 s.333
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• pp.80-82
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• 1997

내가 생명과학에 관심을 갖게 된 것은 고3때다. 처음엔 의사이신 아버님을 이어 의대진학을 준비하다가 2학기 접어들어 생물학과로 바꿨다. 서울대 화학과를 거쳐 대학원 생화학부에 진학했으나 연구여건이 나빠 63년 미국으로 유학, 조그만 대학도시 한 학교에서만 30년의 연구생활을 하다가 귀국했다. Chopel Hill에서 주임교수였던 Irvin교수는 온화한 성품으로 나에게 연구자세를 가르쳐주신 은사로 지금도 늘 감사를 드린다. 93년 포항공대에 올 때까지 유전자와 염색질 단백질에 관한 연구를 계속했는데 우리나라에 와서 젊은 생명과학자들과 같이 일을 할 수 있는 기회를 갖게 되어 고맙게 생각한다.