• (The)Study of the Eastern Classic
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• no.69
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• pp.531-561
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• 2017

This article's aim is to contrast Dasan's commentary with Chu-tzu' and old commentary on The Meaning of learning(學) and ming(命) in Confucius Analects analects. Confucius Analects analects began with Confucius said, " Is it not pleasant to learn with a constant perseverance and application?"(1:1), and closed with Confucius said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man. We can consider Confucian analects as theory of science. I've tried to define the meaning of learning(學) in Confucius Analects, at first. The Meaning of learning in Confucian analects have 1) Technology, 2) the way of human relation, 3) liberal ar, and 4) 'learning to become a sage. Chu-tzu defines learning(學) in Confucius Analects as 'learning to become a sage'. Dasan's considered learning(學) as science in general. Chu-tzu' and old commentary defined zhiming(知命) in Confucius Analects is 'to know the fact that there is destiny in man's life(ex, life and death). Dasan reinterpreted ming(命) in Confucius Analects as human mind-nature.

• The Journal of Korean Philosophical History
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• no.58
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• pp.307-336
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• 2018

This paper traces the historical genealogy of the subjectivity and the silsim (實心, true mind) that appear in Jeong In-Bo's "gukhak" (國學, the national learning) thought and illuminates its characteristics. In the modern East Asian history of thought, the beginning of the emergence of subjectivity and the silsim as the main philosophical topic comes from the Neo-Confucianism of Song Dynasty in China. Cheng Yi is the first thinker to emphasize subjectivity and consciousness. Zhu Xi and Wang Yang-ming inherit the Neo-Confucian thought based on Cheng Yi's principle of subjectivity, but only show difference in methodology. In the Chosun Dynasty, Jeong Je-Doo and his School were one example of the Neo-Confucian spirit of subjectivity and the silsim. Although Jeong In-Bo (鄭寅普) belongs to Jeong Je-Doo's school of Ganghwa in the school curriculum, he has only used it methodologically since he believed that Yangming's learning is more effective in the awareness and practice of the silsim. Especially noteworthy is that the principle of subjectivity led Jeong In-Bo to follow the frame of Zhu Xi's moral theory. Jeong's claim that selfish desire (jasasim 自私心) should be controlled by a conscious mind (silsim) being aware of the right and 'ought to do' corresponds to Zhu Xi's view that the moral mind (dosim 道心) should be selected in the conflict situation between sensual desire (insim 人心) and moral consciousness so that the insim should be supervised by the dosim. Such ethics is a position to emphasize the inner motive and the sense of duty of conduct, and there is no fundamental difference in Zhu Xi and Wang Yang-ming. At least on this point, it is necessary to look at modern and contemporary Korean studies from the perspective of continuity, not discontinuity from Confucian tradition.

• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.179-186
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• 2020

Wongyo Lee KwangSa (1705~1777) is a scholar and artist who represented an era in the period of change and revival of Korean culture and art in the 18th century. In 1755 (31st Yeongjo), he was transferred to Sinjido due to the Naju Byeokseo Incident, and died in exile for a total of 23 years. He tried to correct the problems of the flow of calligraphy in common writing and the flow of calligraphy in the Joseon Dynasty, and wrote 『Wonkyo Seogyeol』. By realizing an original artistic state that is evaluated as having completed the 'Dongguk Jinche', which is a unique and subjective and self-conscious calligraphic flow of the Korean people who wants to reestablish the essence of calligraphy, it has had an absolute influence on the Honam area. Wonkyo's calligraphy aesthetics are developed into the beauty of ChanggyeongBalsog based on Shimjin of Yangminghak, Yanggangmi of Power of controlling all the stands of brush hair, and Vitality of Push out the brush with all your might. He recognized free sculpting and energetic, muscular strokes as the key to calligraphy, and suggested honing the old tombstones written in JeonYe. Vibrant stroke means that Cheongi naturally permeates in the midst of Samgwa and Gilgok, and the brush is operated with Push out the brush with all your might of Power of controlling all the stands of brush hair. These calligraphy aesthetics radiated sinchae with geungol and singi, and were expressed in Wongyo font, full of vitality as a living creature, pursuing the unique pilgrimage and pilgrimage unique to our nation, revealing the true nature of nature.

• Journal of Korean Philosophical Society
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• v.126
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• pp.423-461
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• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• The Journal of Korean Philosophical History
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• no.31
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• pp.241-262
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• 2011

In this paper we show how the perception of heavenly principle(天理) and definition of individual desires(私慾) in the five commentaries on Daodejing(道德經) was changed over time. The five commentaries on Daodejing(道德經) composed during $Chos{\breve{o}}n$ are 'Sooneon(醇言) by Lee, Yul-gock (李珥,1536~1584), 'SinJoo-DoDuckKyung (新註道德經) - or New Commentary on Daodejing(道德經) - by Park, Se-dang(朴世堂,1629~1703), 'Dodukjigi(道德指歸)' by Suh, Myoung-euing(徐命膺,1716~1787), 'Chowondamro (椒園談老)' by Lee, Chung-ik(李忠翊,1744~1816), and 'Jungro(訂老)' by Hong, Suk-joo (洪奭周,1774~1842). The course of history in understanding the book, "Daodejing(道德經)," demonstrated that by the late of $Chos{\breve{o}}n$ Dynasty in the 18th century, the notion of 'the moral law for the community' has changed. Neither Suh, Myoung-euing nor Lee, Chung-ik emphasized 'the necessity for the truth of the heavens.'Instead, they focused more on the 'individuals' who followed the moral law than the moral law itself. They did not see the individual desire as the object that had to be discarded. Within the context of this framework, the individual's role had changed from the person who had to be obedient to the law to the subject who judged the moral law all by him/herself. This process of breaking up 'the goodness of the community' led the $Chos{\breve{o}}n$ Dynasty of the 18th century in the transition period to the modern era. In other words, it was the time when the introspection of the 'moral law' prevailed in the $Chos{\breve{o}}n$ Dynasty occurred naturally and spontaneously among the Confucian scholars, which implied the reconceptualization of the 'self-awareness' or 'the point of view on the individual's self-desire' was occurred in the context of academic development during the late $Chos{\breve{o}}n$ Dynasty.

• Journal of the Korean Society of Radiology
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• v.14 no.4
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• pp.397-403
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• 2020

This survey was willing to suggest the basic data required for strategic planning to improve the recognition rate on radiation by investigating the difference between the college students who major in radiology and who don't about using radiation. As the results of questionnaire survey on 'knowledge, degree of self-consciousness, danger, convenience and management' targeting 441 students who belonged to D college, 75% of them answered that radiation exists in their daily lives and 54% of them answered they did not know about radiation well. It showed that radiation is dangerous no matter how much the amount is (56%) and it is not dangerous if it is managed well (81%). They answered that they enjoy the convenience of radiation (82%) and the use for medical purpose took the highest percentage among them (58%). It showed that it is important to manage the radiation and should be controlled by the government in institutional way than the individual (64%). The negative answer to the question of 'do you trust the government?' was dominant (75% below average). As the results of this survey, it was recognized that both of them who major in radiology or not were aware of positive aspect of radiation (especially medical technology field) well and the improving the perception of radiation led by the government and definite restriction on its safety should be preceded for safe use.

• Korean Journal of Comparative Education
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• v.27 no.3
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• pp.213-238
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• 2017

This paper aims to point out that the contemporary textbook is a common cognitive construct, and that the realistic drawings in the textbooks have played an important role in shaping the world recognition. The main subjects of this study are the racial-ethnic illustrations of elementary school geography textbooks, published by the Japanese Ministry of Education, the Japanese Government-General of Taiwan and Korea, the educational association of Manchu. By comparing the same factors in various textbooks, it examines how the temporal and spatial recognition of the world is adjusted by visual representation. The main findings of this study are three fold. First, the world was introduced to the extent of the sum that the census and the classifications of racial and ethnic groups were adopted. And the world appeared later in the year supported by the racial and ethnic minorities. Second, the expressive style of racial and ethnic groups changed from an emphasis on a heterogeneous part as an object of scientific observation in the early stage to a later one with a life culture similar to the reader. Third, racial ethnic illustrations have been used differently depending on the publishing region in the Empire, giving readers in different regions with different images of the same category. In many cases, it was possible to know the politics of representation and the use of certain racial ethnic illustrations. The textbooks of the first half of the 20th century gave great recognition to the people who could not meet with the readers by using the illustrations. A child in the mainland is aware of his position in a "viewing position" while viewing various empire people through the textbook. On the other hand, in the textbooks of the colonial children, they stood in the position of 'being seen', and showed a change in internalizing the position of the mainland along with the expansion of the empire.

• (The)Study of the Eastern Classic
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• no.35
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• pp.297-327
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• 2009

Kant proposed three principles of moral philosophy(Categorical Imperative) and Supreme moral principle in The Fundamental principles of Metaphysics of Ethics : Act only on that maxim through which you can at the same time will that it should become a universal law ${\cdots}$ etc. Kant's three principles of moral philosophy(Categorical Imperatives) imply that the idea of universality, freedom, and the kingdom of ends. We contrast Chu Hsi's Moral Philosophy with Kant's three principles of Categorical Imperatives. In conclusion Chu Hsi's moral rules be equal to kantian categorical imperative. These rules implicate principle of universalization, impartiality, and the kingdom of ends. But Chu Hsi believe in reality of the human mind and it's nature. Human mind and it's nature is comprised of benevolence, righteousness, propriety and wisdom. Benevolence, righteousness, propriety and wisdom(四德) is the origin of morality. Chu Hsi's philosophy of LI(理) is metaphysics of Tao-Te(道德) or ontological-metaphysical Ethics. Everyone has created with LI. LI is potentiality of Human beings and the good. Chu Hsi's moral philosophy is distinguished from the traditional theory of the substance and modern scientism(phenomenalism)

• (The)Study of the Eastern Classic
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• no.49
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• pp.109-136
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• 2012

'Old man' or 'old age' was not the parts of academic discipline in the Joseon era but Yeoheon put it in the philosophical 'problematization' of the learning of the Confucianism. He was argued that the old man or old age is not merely biological decline but it has the goal to achieve. The completion of self is the meaning and end of the life throughout the subjective realization and procedure of attaining the goal step by step. Well-aged old man is affirming the getting old and making the positive changing of old life time in his one sake. This essay is showing the Yeoheon's thought of old aging as the self-realizing well-ageing. Next, it is argued that the predicament of old age or old man is not just social welfare or biological aspects but it is serious philosophical problems. If it was just social or biological aspects then it is just a social phenomenon to approach the view of scientists. However, this is not only life and death and flux of time and relativities but also it is problematizing the self-identification subjectivities. Obviously, it is the significant that the old and or old age is fundamentally philosophical subject rather than social or biological materials. In the third chapter, we are dealing with the views of the life and death of Yeoheon. He was insisted that quite interesting opinion that is the all the lives in the universe include himself is 'a wayfarer'. It looks like a time traveler in the universe; we are just one who stays in a body for awhile. When we follow him, we are living in this universe in a time (disposable) but the same theorem is applying to the whole universe as well myriad creatures. Therefore, man has a job to do as an entity of the universe. Yeoheon was called it is the business as a job and we have to do the Dao till you end. The fourth, Yeoheon was suggested that the old man has his work and business. There are two kind of works for an old man, the former is self control as an old age that is call the old man's job and the latter is staying with the Dao that is called the old man's business. According to Yeoheon, man has charged to realize the law of the universe that means we are the moral entity; therefore we are business to complete ourselves. Old age is decline of physical activities rather than vigorous, therefore, we have to follow our body and self-affirmation of declination is the Dao. The final, Yeoheon was advised that the old man better saved in the current of the Dao, because the physical function is declining but the shining Dao is within the mind in the body. It is motivation of the self-dignity of old man and one who recognizes the work to do even in the old body that he will be the significant among all the society not a lonely old man anymore. Old aging is biological twilight but the considerable real size expertise and self-affirmation is the Dao of old age. We are meditating nowadays in Yeoheon's philosophical context on old man or old aging. By him, the old age is man of dignity as long as he realizes in his Dao through the business and self-affirmation.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.215-247
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• 2021

In Buddhism, there are specific terms related to miracles and miraculous acts such as the Sanskrit term, abhijñā, which was translated as into Chinese characters as shintong (神通). This term implies the six supranormal powers. It originally meant 'direct knowledge,' 'high knowledge,' or 'knowledge beyond the common senses,' which was understood as a superhuman and transcendental ability possessed by Buddhas, Bodhisattvas, and noblemen. However, this took on different meanings and morphed into different terms later in India and China. This article analyzes the subject, object, type, and purpose of these shintong, focusing on the Sutra for the Householder Kaivarti (堅固經, Gyeonggo-gyeong, Kaivarti-sūtra) from the Longer Discourses (長阿含經, Jang-Ahamgyeong, Dīrghâgama) and exemplary Buddhist texts such as the Sanskrit, In Praise of the Acts of the Buddha (佛所行讚, Bulsohaengchan, Buddhacaritam) and the Chinese Records of Eminent Monks (高僧傳, goseungjeon) and Continued Records of Eminent Monks (續高僧傳, Sok-goseungjeon). The historical evolution and changes to the meaning of Shintong in Indian and Chinese contexts can be observed through these texts. In the Sutra for the Householder Kaivarti, the Buddha said that there are three kinds of Shintong: supranormal footedness (神足, shinjok, ṛddhi-pāda), mindreading (觀察他心, gwanchaltashim, anya-mano-jñāna), and education (敎誡, gyogye, anuśāsana). Among them, supranormal footedness (multiplying one's body, teleportation, flying, walking on water, etc.) and mindreading were denied because, at that time, claims of this nature were used to appeal to people's emotions and inspire sincerity, but this was of no use in conveying the Buddha's teaching. On the other hand, education, acquired only with through enlightenment, was sanctioned as a shintong unique to Buddhism. However, in In Praise of the Acts of the Buddha, supranormal footedness and mindreading were described as important ways to lead people to enlightenment, while education pertained to the whole of spiritual work. In China, Buddhism was a foreign religion at first, and it urgently sought to be accepted. After the increase of its religious influence, introspection on discipline and practice was meant to firmly deepen its roots. In line with this, shintong and miracles were transformed and expanded to suit the Chinese cultural context. Such changes in Buddhist history are well illustrated by the shini (神異, miraculous powers) described in Records of Eminent Monks and the gamtong (感通, penetration of sensitivity) detailed in Continued Records of Eminent Monks. In Records of Eminent Monks, the subject of shini was that of eminent monks and its objects were those who did not know of Buddhism or believe in it. In Continued Records of Eminent Monks, however, the monks themselves could be objects of shini. The change of object suggests that the purpose had shifted from edification to awareness and self-reflection. Shini focused on edification, whereas gamtong re-emphasized the importance of the pure discipline and practice of monks during the 6^th and 7^th centuries when China became predominantly Buddhist.