• Journal of Digital Contents Society
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• v.18 no.6
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• pp.1091-1099
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• 2017

This study used movies to improve the students' immersion and interest in political classes. Movie is one of the most common and most powerful means of disseminating information that occur among humans. And it is the most easily accessible to the public. Especially, the recognition of visual images proceeds more easily and faster than the perception of thought. Understanding the political happening through movie can get double effect because of the high understanding and immersion. Above all, movies can penetrate into people's minds because they become a ideological. Therefore, it is publicized and also historical events are reproduced in movies. Likewise, politics is also based on the role of the thought or dominant beliefs, and public opinion is formed to justify various groups of human activities. It shows that today's political happening is not a new, but the historical phenomenon of the past are reproduced. Based on this, to discuss modern Korean political history through movies.

• The Journal of Korean Philosophical History
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• no.32
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• pp.79-112
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• 2011

Since Noron(老論) had organized in the period of Sookjong(肅宗), it constantly had led the political situation of Choson until Choson(朝鮮) perished as the grasping political power. Studies and thoughts development of Noron can be devided into four periods. First, the term of politics of faction of the period of Sookjong. Second, a period of Youngjo(英祖) and Joungjo(正祖). Third, a period of politics of power(勢道政治). Fourth, the latter term of 19century. We can look into an origin and development aspect in outline by dividing like this. The general character of Noron can be summarized by the respect of Song Si-yeol(宋時烈, 1607-1689), the theory of a party of a man of virtue(君子黨論) based on the theory of moral civilization of Choson(朝鮮中華論), the succession of Lee i(李珥; 1636-1684)'s neo-confucianism, rejecting all teaching that does not conform to neoconfucianism and protecting right studies, and oppression of Roman Catholic. The noticeable scholars of Noron were Kwon sang Ha(權尙夏; 1641~1721), Kim chang hyup(金昌協; 1651~1708), Lee jea(李縡; 1680~1746) etc. These scholars of Noron following Song Si-yeol had tried to raise "Learning of the Way"(正明道) by respecting Zushi and removing injustice(尊朱子攘夷狄), also believed people should embody moral values in their society and country. and possessed an will guiding to stabilize the country by rejecting uncivilization(尊王攘夷). Above all, they insisted, the King of Choson should rule with 'lighting heavenly reason'(明天理). Also they insisted the King and countrymen should together strive to recover civilization of moral humanity and destroy uncivilzation. But gradually they lost the motive and purpose of moral politics in the seventeenth century. Finally Noron Byeokpa(?派) take over the reins of government. It resulted in the bad effect of politics of autocrat(勢道政治) having their own way to use power of authority after death of Jungjo(正祖). The peculiar character of Noron politics can valued as the extreme aspect of 'according of politics and scholarship'(政學一致).

• Journal of Communication Design
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• v.65
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• pp.70-81
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• 2018

From 1949 to 1966, after the new China was established, in order to consolidate newborn regime and erect national image, "proletariat revolutionary education" had become the main way of literary and artistic creation in the new era. In this era, Chinese animation began to produce to form the characteristics of emphasizing the ideological expression and political education from 1949 to1966, but it also made people misunderstand that it was the results of comprehensive containment of Soviet literary thoughts and creative models. In fact, Regardless of the subject matter, narrative, and role, Chinese animations have inherited and developed the ideological characteristics of the "Mun-yi-jae-do" literary view, forming a creative style that is different from the Soviet "dogmatism." The characteristics of "revolutionary hero role", "mythological expression of revolutionary thought" and "unique storytelling narrative mode" in Chinese animation from 1949 to 1966 were the inheritance and development of the "hero role", "mythological story", and "art of storytelling" of the important expression means of traditional art creation after the establishment of the "Mun-yi-jae-do".

• 중국학논총
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• no.61
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• pp.341-363
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• 2019

作者在本文中主要探讨了李泽厚的"西体中用"论所具有的政治思想含义以及支撑它的"度"本体论的技术哲学意义. "西体中用"论在政治思想上主要反对教条主义的马克思列宁主义和儒学复兴论, 他认为现代化基本上是西化, 在这一点上, 更接近于全盘西化论. 但他又认为马克思主义與儒学在现代化的历程中可以发挥出积极的作用, 这一点则与全盘西化论不同. 论"西体"时, 李澤厚强调合乎大工业生产的生产力與科技. 论"中用"时, 他认为生活方式的现代化可以消除过去社会主义社会和儒家文化的不合理因素, 但還认为我們可以用马克思主义和儒学中的合理思想来克服现代社会的各种弊病. 另外, 2000年以后, 李澤厚還提出了"度"本体論. 論它時, 一方面他强调工商性劳动, 为人服务的技术, 数学, 逻辑, 理性等. 这是"西体"论的基础. 另一方面, 他把传统中庸概念重新解为工业技术使用恰当, 却批評现代大工业技术不是"恰到好處"的技术. 这是"中用论"的哲学基础. 总之, "西体中用"论揭示了中国现代化的正确方向, "度"本体论在技术哲学上也较好地支持了這一社会理论. 可惜的是, 他未能找到现代社会的种种弊病产生的"体"上的原因, 因此也未能探索新的"体".

• Journal of Korean Philosophical Society
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• v.147
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• pp.333-356
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• 2018

Shang Yang was a person who, as a representative of the former School of Law, not only had an effect of thought on Han Fei Tzu, but also put a cornerstone of Qin Shi Huang's great universal unification by placing small and weak Qin Dynasty in a border area in the rank of a newly rising powerful nation. He is especially regarded as a person who valued laws and established the theoretical framework of legalist thought of School of Law systematically. To begin with, this writing examines the contents of the enforcement of legal reforms relevant to the prerequisite of Shang Yang's legal thought in historical archives, and confirms that Shang Yang succeeded in accomplishing legal reforms twice and that the aim of the legal reforms was to realize national prosperity and military power for the universal unification. This writing also takes notice of the fact that Shang Yang's legal thought went through specific steps for unifying the legal authority and the power of the monarch. Especially this writing focuses on applying the three-step theory of norms that was presented in the western social and political norm theory to Shang Yang's legal thought and on examining the characteristic and meaning explicitly. In short, the social and political norms go through emergence, cascade, and internalization. This writing aims to confirm that Shang Yang's legal thought also went through these three steps and was specified. Specifying this critical mind, this writing is a result which discusses that Shang Yang's legal thought went though the steps of the selective prescriptivism of emergence, the monarchical absolutism through sever punishment, and the internal monarchism for national prosperity and military power, and that the thought was systemized. Finding that the contents of Shang Yang's legal thought correspond to the three-step theory of norms and produce the individual meaning is the independent characteristic of this writing. It is the aim of this writing that the system and meaning of Shang Yang's legal thought will be confirmed more explicitly through this contextual examination.

• (The)Study of the Eastern Classic
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• no.37
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• pp.307-344
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• 2009

This year of 2009 is the 420th anniversary for the high treason case in the year of ox (year 1589). Until now, there is an endless discussion still progressing about Jeong, Yeo Rip. The evaluation of such individual varies widely according to the viewpoint of each individual. However, the problem is that such confusion or issue is exaggerated under the pretense of his idea's progressivity. The true identity and ideology of Jeong, Yeo Rip will become clear once we review such fact from the origin. This article considered abstract and ideological evaluation of occasion and took its approach thoroughly based on the historical research of literature. Until now, some parts academic world have denied and argued about the fabrication about every details of Jeong, Yeo Rip and event of high treason in the year of ox while accepting the habitual sentence spoken by such individual without a doubt. They have exaggerated Jeong, Yeo Rip as an 'Incompleted Revolutionist' or 'Individual of Revolutionary Ideology'. However, it is imprecise to speak about the terminology of 'Revolutionary'. His ideology is simply elucidating the principal of original Confucianism or a new interpretation of the principle of Confucianism. Jeong, Yeo Rip wanted to contradict the system of national school based on the Zhu-xi's ideology and returned to the principle of original Confucianism. His idea of utopia based on the Confucianism arouse out of the intention of reviving the spirit of original Confucianism. His antagonistic propensity to Zhu-xi's ideology or political idea has transcended the principle of justification based on Sung Confucianism and was also logical and realistic. He was forced on to the deadly circumstance since the society of Joseon Dynasty couldn't accept such logical and progressive idea and deemed him to be nothing more than a disturbing element for the society.

• Journal of Korean Library and Information Science Society
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• v.31 no.2
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• pp.113-138
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• 2000

This article deals with a sensitive issue on intella-tual freedom in Korean society. In details, the authors introduce the current laws Inhibiting Sree flows of information in korean society, and analyze the fundamental problems including in such laws or sections of tllc laws with various examples. Nso introduced are various efforts by the legal circle and NGOs for the improvement of the current situation, with an analysis of the limitatio and problems in such efforts. Finally, the authors suggest the 'desirable' strategies and methods for correcting or abolishmg the current 'controversial' laws which are serious barriers against free information flows, particularly emphasizing the responsibility of librarians who have to be gatekeepers of knowledge and infonnation in a svcalled information society.

• 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)Study of the Eastern Classic
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• no.57
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• pp.137-168
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• 2014

The purpose of this study is to search for the main content system and Confucian meaning of "Yu Shu;虞書" of "The Book of Documents; 書經". This research covers two things: first, the form of The Book of Documents and the main content system of "Yu Shu". The Book of Documents consists of 4 main dynasties' Shu in ancient chinese history; "Yu Shu" 5 chapters, "Xia Shu; 夏書" 4 chapters, "Shang Shu; 商書" 17 chapters, and "Zhou Shu; 周書" 32 chapters, for a total 58 chapters. This book is organized in the form of six formalities(六體) or ten examples(十例). Second, the Confucian value of The Book of Documents and philosophical meaning of Yu Shu. Yu Shu shows a benign rule(仁政), confucianism ideal politic, as an historic example of a benevolent administration. By this research, we recognize that the tradition of abdication in the confucian society and the way of selecting people are theoretical foundation of politics based on people, rule by virtue and, by extension, a dynastic revolution. In addition, governing a country and rule the world that is treated in Yu Shu are a theory of leadership and moral training as a background of "Da Xue"(大學; Great Learning). Furthermore, Xiao(孝;filial piety) emphasized on this book is the main virtue of leaders and core value of practical action among the human relation. by extension, we recognize that the "Yu Shu" is the origin of "Xiao Jing; 孝經".

• The Journal of Korean Philosophical History
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• no.42
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• pp.105-131
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• 2014

The moral categories in the Mengzi have a close affinity with those of Kongzi. Mengzi fostered the Kongzi's teaching on virtuous rule and moral government, and taught benevolent government based on the virtue of benevolence. Mengzi set up a basis for Confucian teaching on human nature, and his teaching of the essential goodness of human nature has been accepted by most Confucian intellectuals. This study explores the Mengzi's teaching of moral education focussing on his instructional method to expand the goodness of human nature. Instructional method refers to educator-centered transmission of values, and it concerns mainly on how to deliver the educational goal and content meaningfully to the educatee. The main concerns of Mengzi's instructional method are teaching-standard setup, delivery of lecture key points, understanding of students' talent and situation, and encouragement of students' initiative. These points are all based on Mengzi's assertion of good human nature, and aim at forming a ideal personality. Confucian ideas of education lie in raising the well-rounded person through moral education. The well-rounded person can be characterized by noble men and sages with benevolence and righteousness. This means that the ultimate goal of well-rounded education is to lead people to attain the sublime moral stage through education.