• The Journal of Korean Philosophical History
• /
• no.52
• /
• pp.107-130
• /
• 2017

The purpose of this study is to catch the characteristics of the Hanju Yi Jinsang (寒洲 李震相, 1818~1886)'s thought of the 'Li(理)' through Hanju's view on the Ido-seol(理到說), the Toegye Yi Hwang(退溪 李滉, 1501~1570)'s latter Mulgyuk(物格) theory, and to establish the foundation for identifying the aspects of development about Toegye School's concept of Li from Toegye's Ido-seol. The Ido-seol was criticized for regarding Li - the immovable principle - as 'living thing'. Toegye School's scholars tried to solve this problem by translating the 'word' correctly. Hanju also translated the word 'Do(到)', the verb of 'Ido', as meaning of 'perfectly understood' based on his translation of the word 'Gyuk(格)' as 'Ku(究)'. On the other hand, he also regarded the principle-application structure of Li and the its characteristic the 'Li as Hwalmul(活物)' as the main point of Toegye's Neo-confucianism thought his methodology 'Three viewpoints[三看法]'. Before Hanju, scholars dose not have more opinion from the translation of the word, and it is too difficult to identifying their scholarly identity through their viewpoints on Ido-seol. On the other hand, Hanju thought that the lack of the idea for comprehensive approach between Xin(心) and Li(理) will cause the misunderstanding the relationship between Xin and Li. In this reason, he evaluated Toegye's Ido-seol based on the concept of 'One principle and its manifoldness[理一分殊]'. Consequently, he concatenated the characteristic of Xin which includes all things with concept of Mulgyuk, and emphasized that Xin which penetrates the principle of all things has the characteristic of 'One principle(理一)'.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.165-188
• /
• 2012

The purpose of this study is to examine the historical consciousness and view of the three religions (Buddhism, Taoism, and Confucianism) of Won Cheon Seok who lived a period of historical transition from the end of the Goryeo Dynasty to the early Joseon Dynasty. Actively speaking for the public in his time and having the same attitude as the Neo-Confucian scholars in the end of Goryeo Dynasty, he kept criticizing the abuse of the power by powerful families who made the people fall into a state of distress and misery. He believed the dispatch of troops to conquer the Yodong region as a great opportunity to boost the valiant spirit of his country; however, the reality was quite opposite to his expectation as Lee Seong Gye had withdrawn the army troops at the Wihwado causing a great risk to his country. He took a very hard line stance against what Lee Seong Gye did. Although he was a Confucian scholar, he did not ignore Buddhism and Taoism and understood that after all the three religions were based on the same principle. His deep understanding of Buddhism and Taoism as well as Confucianism helped him to make sense of Confucianism even further. He was able to sublimate the worldly anguish coming from the Confucian thinking system by indulging himself deeply into the world view of Buddhism and Taoism. In the end, his view on the three religions was based on the idea that they taught the same principle. His view of the three religions with transactional features has a huge implication for the contemporary society in which various values and multiple cultures coexist and have more common grounds.

• Journal of the wind engineering institute of Korea
• /
• v.22 no.4
• /
• pp.155-161
• /
• 2018

In modern society, damage caused by strong winds such as typhoons is expected to increase due to urbanization and global warming. In order to test the reinforcement performance of the newly developed window protection device, two-point force test and uniformly distributed load test were carried out on non-reinforced plate glass. It reinforcement performance of the window protection device was evaluated based on the flexural performance improvement. The analytical performance of the window protection device was evaluated by analysis using differential equations of elastic loading method and deflection curve and Midas-Gen. First, the analytical window protection device was evaluated by formulae derived using differential equations of elastic loading and deflection curve. The validity of the derived formulae investigated by comparing the maximum deflection of the central part of the plate with the experimental value and the theoretical value at maximum load. Then the results were compared with those by finite element FE method using Midas-Gen. Under the experimental conditions, with the window protection device, stress reduction effect up to 40% and deflection reduction up to 71.4% under the same load were obtained. It was also found that it is advantageous to perform the FE analysis using the plate element when the performance is evaluated because the error of FE analysis result using plate elements is far less than that using beam elements.

• The Journal of Korean Philosophical History
• /
• no.59
• /
• pp.39-63
• /
• 2018

Kiho Academic in the late Joseon Korea, the negative effect of the Horak debate is amplified and the division within the academic is accelerated. However, the scholars of the Kiho Academic field put forth efforts to unify the academics with the same sense of responsibility to end the schism. Nevertheless, the scholars of the Kiho Academic have shown various differences in the process of accepting Neo-Confucianism, which creates new schools. Therefore, Kiho Academic in the late Joseon Korea coexisted with various schools with different academy positions. Some of the representative groups are Hwaseo, Nosa, Ganjae, Yeonjae, and Uuidang Schools. In addition, through the scholarly differentiation and the school division of the Kiho Academic, the debate on the mind that characterizes Neo-Confucianism of the late Joseon Korea has developed. However, there was a common value that everyone pursued in the middle of the debate: the construction of a moral ideal society, the ultimate goal of Neo-Confucianism. In conclusion, though the purpose they pursued was not fulfilled, it can be seen from the debate on the mind that they fiercely demanded that these requests were urgent in the late Joseon Korea This paper, therefore, the situation of the Kiho academic in the late of Joseon Korea, the problem consciousness of the scholars of the Kiho academic, and the issue and development of debate on the mind.

• The Journal of Korean Philosophical History
• /
• no.38
• /
• pp.129-162
• /
• 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
• /
• no.68
• /
• pp.9-34
• /
• 2017

The purpose of this paper is to examine the unmanned life and poetic world of Ilong Choehuilyang. Choehuilyang is uninhabited and rarely left 227 poems and being recognized for his poetic achievements by later writers. Therefore, it would be meaningful to look at Choehuilyang's poetic world in the point of studying the unmanned poetry system. In Chapter 2, I looked at life as a base stage to understand Choehuilyang. Choehuilyang from his youth while studying at the age of 21, but turned to 武科. This is due to the gauntlet of the family who does not care about the 文武, Choehuilyang's grand physical condition and the resulting unattended temperament. Choehuilyang passed the exam in the past. And he won the war seven times under General Admiral Yi. However, when Admiral Yi Sun - shin was killed in Noryang, Choehuilyang returned to his hometown. After that, he died without going out until he was 92 years old. In Chapter 3, we examined Choehuilyang's spoetic world based on Chapter 2. Choi 's poetry can be divided into revealing the temperament of the unmanned, living peacefully in his hometown after returning home, and revealing his concern for the country. The poems revealing the unattended temperament are created by sensuous sheer or direct narrative when they are on the battlefield, when they watch the war after returning home. Peaceful life in Kangho was created in Naju, the hometown. And the poem that worried about the country was created by seeing the sick horan. I hope that the research that has been discussed so far will help to understand Choehuilyang's life and world.

• Journal of Family Relations
• /
• v.22 no.4
• /
• pp.53-80
• /
• 2018

Objectives: The purpose of this study was to investigate individual awareness variables influencing emotional, normative, and functional marriage intentions of unmarried men and women. Independent variables were values of offspring, perceptions to unmarried life, attitudes toward multiple role planning, perceptions and availabilities of marriage-related policies, views on the marriageable age, psychological burdens of pressure to marriage by significant people, and views on parents' support for marriage fund. Method: 553 unmarried men and women in Daegu, Korea were surveyed, and the data were analyzed using descriptive statistics, factor analysis, multivariate analysis of variance(MANOVA), multiple regression analysis, and hierarchical regression analysis with SPSS 22.0. Results: First, this study was more exploratory and in-depth approach to marriage intentions than precedent studies. The sub factors of marriage intentions were emotional, normative, and functional marriage ones. Second, emotional marriage intention showed significant differences depending on gender, dating, views on the marriageable age, and degree of acceptance of parents' support for marriage fund. Among the individual awareness variables, values of offspring, perceptions to unmarried life, attitudes toward multiple role planning, and psychological burdens of pressure to marriage personally or by friends influenced emotional marriage intention. Third, normative marriage intention showed significant differences depending on gender, religion, occupational status, employment condition, dating, views on the marriageable age, and degree of acceptance of parents' support for marriage fund. Among the individual awareness variables, values of offspring, perception to unmarried life, attitudes toward multiple role planning, view on the marriageable age, availabilities of marriage-related information offering policies, and psychological burdens of pressure to marriage by mother influenced normative marriage intention. Fourth, functional marriage intention showed significant differences depending on gender, job, parents' support for marriage fund, views on the marriageable age, and degree of acceptance of parents' support for marriage fund. Among the individual awareness variables, functional marriage intention was influenced by values of offspring, perception about unmarried life, attitudes toward multiple role planning, and degree of acceptance of parents' support for marriage fund. Finally, the hierarchical regression analysis showed that individual awareness variables influenced on marriage intentions. Especially, values of offspring, perceptions to unmarried, and attitudes toward multiple role planning influenced on emotional, normative, and functional marriage intentions in common. Conclusions: The findings from these analyses suggest that the selective process based on the individual awareness has become very significant to having marriage intentions. Therefore, this study will contribute as the basic data on national marriage-related policies. Furthermore, this study will be able to use to think about the marriage intention as a task to be preceded by the national policy in order to prepare for Korea 's low fertility and aging phenomenon.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.249-274
• /
• 2012

This article looks at the thought of Oh Jae-soon's seonggong sasangin Jeongjo period while focusing on his Seonggongdo and Seonggong doseol. his thought will be explained as seen below. First, he gave more emphasis on seonggong, not seonghak, which is a concept abbreviated from Seonginjihak.He actually gave more importance to practice than to scholarly work. Therefore, the essential concepts provided in his work are most related with drills and practices. Second, he focuses on dotong(characters). Looking at Yosunwoosangjeonsimhakdo, he presents dotong ((Yo-Sun-Woo)-Kongtzu-Chengtsu-Jasa-Mengtsu-Chungtzu), while presenting himself to such a scholarly inheritance. Third, he intended to provide his interpretation based on his consistent thought. He actually classified and analyzed all the characters and classics based on the principles of knowledge, practice, self-esteem, bitter words, diligence. In addition, all things are classified with these five items as shown above. Fourth, he analyzed classics and presented his ideas in simple terms and concepts. Fifth, he deals with the seven Chinese Classics and particularly he emphasizes Shizing and Shujing. He did not mention Chunqiu (the Spring and Autumn Annals) and Liji (The classic of Rites),both of which he did not consider as adequate. Sixth, Sunam's thought was inherited to Ganjae Jeonwoo's soonamhakgyeol.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.277-308
• /
• 2011

The purpose of this study is to show that there are textual similarities between philosophy of Zhuangzi(莊子) and what Jacques Derrida' concepts such as 'differance', 'trace', and 'play', etc. Through our comparative study, we have established a philosophical affinity between Taoist thinking of Zhuangzi and Derridian deconstructive thinking. Zhuangzi and Derrida deconstruct all kinds of traditional and metaphysical thoughts. Zhuangzi's saying of "There is Tao(道) for Thievery(盜)". I call this philosophical tendency 'the logic of cohabitation and coexistence' of the Taoist philosophy. Derrida and Zhuangzi suggest that the logic of cohabitation and coexistence recognizes and affirms differences between opposites. In these thoughts of double affirmation, there is no violence of dichotomous thinking. In other words, their ways of thinking challenge the value system that suggests a single truth, and propose that all human values necessarily carry half-values. They give us to create an enjoyable play-space for human beings in this world. Zhuangzi's suggestions for moral theory provide us with a chance for making question as what is the better life with the others, with a fresh and new perspectives to understand differently the human beings along the category of universe in the 21st century.

• The Journal of the Korea Contents Association
• /
• v.20 no.12
• /
• pp.74-81
• /
• 2020

As of 2020, due to the influence of fine dust from China and domestic dust, the cloudy sky of Korea has become a daily routine not only in spring but also in autumn/winter. In 2013, the International Cancer Institute under the World Health Organization designated fine dust as a group 1 carcinogen that has been confirmed to be carcinogenic to humans. The purpose of this study is to theoretically review 5 fine dust-related design studies, by analyzing the case of three types of wearable air purifiers on the market, it is to propose an improved open wearable air purifier. As a verification method, a working prototype was produced to measure the amount of fine dust reduction. Therefore, this study derived three design insights of wearable air cleaner through case analysis. First, it maximizes openness by minimizing the area touching the face. Second, the nozzle where the air comes out should be close to the respiratory organ. Third, position of the motor is to be as far away as possible from the ear considering the noise. Based on this, I suggested an open-type wearable air purifier design that maximizes the user openness and improves the wearing comfort. I hope that it will be an opportunity to increase the coverage of wearable air cleaner and protect the respiratory health of users.