• (The) Research of the performance art and culture
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• no.34
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• pp.133-172
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• 2017

Mansuseongjeol was originally a term that referred to the birthday of Chinese emperors. In October 1897, when Emperor Gojong ascended the throne, his birthday could be called mansuseongjeol. The celebratory events for mansuseongjeol took place throughout various levels of society and regions. Various places and classes including government officials, foreigners, students, religious people, journalists, merchants, civic groups, and nation-wide open ports celebrated the birth of Emperor Gojong, and the classes celebrating the day became stronger and wider. In other words, in the sense that the celebration had the nature of being universal, national, and global in terms of classes, regions, and races, the event was distinguished. Due to such nature, celebrating culture proceeded in various ways and the imperial family provided donation. Celebration on mansuseongjeol extended to respect toward the emperor and patriotism so it contributed to strengthening the emperor's power and solidifying the unity of the people. Also, such an event was reported around the world through diplomats and reporters living in Korea, raising the national status of Korea in the world. However, after the breakout of Russo-Japanese War, Japan controlled the finance of the royal family, reduced the power of the emperor, and the celebration of mansuseongjeol was also reduced. Due to the suspension of royal family's financial support, crackdown from Japan, and the dethronement of Emperor Gojong, events for mansuseongjeol disappeared and only inside the palace, did formal celebrations continue centering on pro-Japan officials and Japanese people. The abdication of Emperor Gojong came with the collapse of Korean Empire and along with that, celebration of mansuseongjeol came to an end. In the circumstances, the culture of court banquet disintegrated, and the best performers of Korean Empire degenerated into mere entertainers. Though mansuseongjeol, the medium of expressing respect toward the emperor and patriotism, lost its status, it is significant that the cultural achievements, which were created during the process established with the support of the financial power of the royal family, serve as internal power that drove Korea's modern and contemporary cultural history.

• The Southeast Asian review
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• v.28 no.3
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• pp.213-261
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• 2018

On May 9, 2018, regime change took place in Malaysia. It was the first regime change that took place in 61 years after independence in 1957. The regime change was an unexpected result not only in Malaysian experts but also in political circles. Moreover, the outcome of the election was more shocking because the opposition party was divided in this general election. The regime change in Malaysia was enough to attract worldwide attention because it meant the collapse of the oldest regime in the modern political system that exists, except North Korea and China. How could this have happened? In particular, how could the regime change, which had not been accomplished despite opposition parties' cooperation for almost 20 years, could be achieved with the divided opposition forces? What political implications does the 2018 general election result have for political change and democratization in Malaysia? How will the Malaysian politics be developed in the aftermath of the regime change? It is worth noting that during the process of finding answers, a series of general elections since the start of reformasi in 1998 tended to be likened to a series of "tsunami" in the Malaysian electoral history. This phenomenon of tsunami means that, even though very few predicted the possibility of regime change among academia, civil society and political circles, the regime change was not sudden. In other words, the regime in 2018 was the result of the desire and expectation of political change through a series of elections of Malaysian voters last 20 years. In this context, this study, in analyzing the results of the election in 2018, shows that the activation of electoral politics triggered by the reform movement in 1998, along with the specific situational factors in 2018, could lead to collapse of the ruling government for the first time since independence.

• The Journal of Korean Philosophical History
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• no.42
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• pp.197-232
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• 2014

Taoism is very political orientation from the start have. Internal alchemy has several factions, but southern school and northern school of taoism is typical of this. southern school begun from Zhang Bo-duan in north Song dynasty. Northern school is under Jin dynasty rule by Wang Chung-yang been established. Southern school did not create the platform, but northern school is developed mainly by the denomination from the first. Taoism is basically seek eternal life. Internal alchemy was created a unique discipline to reach the such stage with only Internal alchemy. Southern school's training methods were an elaborate series of logical structure with a counterpart, but northern school's methods is somewhat lacking logically. Southern school claim a training methods from the physical to mental through how to achieve it's ultimate goals, northern school took from mental to spiritual retreat methods that the way to achieve objectives. But northern school's theory of ascetic Practice is difficult to see that the contents are pure. Also, the labours of penance during his training process is the other way with Southern school. These differences are they closely associated with Confucianism and Buddhism, to understand the point of view. Southern school put a primary objective in the personal Practice, while northern school is fundamental to the relief of the people. This can see that has how long life times in southern school and northern school's main members. Because the members of southern school enjoyed great longevity, but northern school's main members was not enjoyed longevity. As a result, the southern school's flow is cut off and northern school became the center form a major organization in the history of china taoism. The southern school assimilated to the northern school. In a pure sense, host and guest's changed.

• (The)Study of the Eastern Classic
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• no.69
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• pp.451-479
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• 2017

The objective of this study is to examine the tasks for listing martial arts of "Muyedobotongji" on the UNESCO Representative List of Intangible Cultural Heritage of Humanity. The conclusions are like below. First, "Muyedobotongji" was published in 1790(14th year of King Jeongjo). The 24 martial arts of "Muyedobotongji" were basically divided into three types like stabbing, chopping & cutting, and hitting. Second, the value of martial arts of "Muyedobotongji" is highly evaluated because it has systematically put together the martial arts of three countries like Korea, China, and Japan of the 18th century, suitable for the actual status of Joseon Dynasty, in the new perspective. The value of "Muyedobotongji" as a Memory of the World is the martial arts book emphasizing the practicality, so that everyone including officers and soldiers could easily learn. Third, the procedure of registering martial arts of "Muyedobotongji" in the UNESCO Representative List of Intangible Cultural Heritage of Humanity has three stages including preparation/submission, screening, and decision, which takes two years. Especially, the screening assistance organization, as an organization under the Intangible Cultural Heritage Convention Intergovernmental Committee is composed of total six countries(one for each area) out of 24 member countries. Fourth, the tasks for listing martial arts of "Muyedobotongji" in the UNESCO Representative List of Intangible Cultural Heritage of Humanity are like following. (1) It would be necessary to conduct a total inspection of the collection of "Muyedobotongji". (2) It would be necessary to designate the martial arts of "Muyedobotongji" as the municipal/provincial/national intangible cultural heritage. (3) It would be needed to standardize the practical martial arts technique/movement of "Muyedobotongji". (4) The historical evidence of martial arts costumes/weapons of "Muyedobotongji" should be studied. (5) A committee for the registration of martial arts of "Muyedobotongji" in the UNESCO Representative List of Intangible Cultural Heritage of Humanity should be organized. (6) There should be a close cooperation system between relevant departments like the World Heritage Team of Cultural Heritage Administration and the Ministry of Foreign Affairs. (7) Domestic/foreign data related to martial arts of "Muyedobotongji" should be comprehensively collected to meet the registration standard of UNESCO. (8) The registration type of Intangible Cultural Heritage of Humanity should be prepared.

• (The)Study of the Eastern Classic
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• no.69
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• pp.563-592
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• 2017

This paper is to examine philosophy of Jurye(周禮, national rituals) described on GyeongJeMunGam and GyeongJeMunGamByeolJip. As it is widely known, Sambong Jeong Do-Jeon (三峯 鄭道傳), regardless of evaluation by posterity, is definitely a figure who established 500 years of Joseon with almost everything handled by his own hands from presenting founding principle of Joseon to organizing the bureaucratic system. In the third year of King Taejo (1394) with Jurye as an ideological model for social innovation, Jeong Do-Jeon wrote Joseongyeonggukjeon and offered it to the king. Joseongyeonggukjeon is a sort of guide for new codes written by Jeong Do-Jeon as a part of defining culture and institutions of the new dynasty, which is based on Confucianism, the ruling idea of the new dynasty. GyeongJeMunGam supplements the section ChiJeon(治典: Articles for Governing) of JoSeonGyeongGukJeon(the first constitution of Joseon Dynasty) mainly to specify the duties and jobs of the prime minister; and also the duties and jobs of the highest secretaries of the kings, and provincial and county governors, whereas GyeongJeMunGamByeolJip consists of the section GunDo specifying the duties and jobs of the kings and the section Euiron additionally explaining about the kings' duties and jobs in the viewpoint of the philosophy of the Book of Change. That is, GyeongJeMunGam finely describes not only the changes, advantages and disadvantages of prime minister system of every dynasty of China and Korea but also the prime minister's duties/jobs and attitude for kings; and it also specifies the duties and jobs of the kings' highest secretaries, guards, provincial and county governors; on the other hand, GyeongJeMunGamByeolJip says that the king should play the symbolic figure setting their mind in right ways and train themselves with virtue through the idea of GunJuSuShin (君主修身: ) to point out a good and capable prime minister and make him govern the country without using their power fully.

• The Southeast Asian review
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• v.28 no.1
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• pp.21-51
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• 2018

This article takes several approaches in explaining recent developments in Vietnam. First, it draws upon an array of sources that idealize Vietnam's embrace of capitalism and integration into the global market in order to sketch out its economy's progress in 2017. Second, it observes, evaluates, and diagnoses recent changes in the Vietnamese economy in the medium to long term by incorporating conflicting perspectives on Vietnam's performance as a capitalist country. Third, this article traces the power shifts that have risen from internal struggles in the Communist Party over political and social issues. Fourth, it elaborates on the aforementioned impact that foreign relations have had on socio-political developments in Vietnam, as well as the government's response. In so doing, it also attempts to evaluate, however briefly, the significance of the 25th anniversary of South Korea-Vietnam relations. Finally, it examines the public's reaction to the post-reform transitions in light of recent sociocultural changes. 2017 was a memorable year for Vietnam: a continuous march toward capitalism; the resulting expansion of the Vietnamese people's demands; political controversies and government control; the looming instability of United States-China relations and various attempts to address the situation. These events will inevitably replicate themselves in the future as the ostensibly socialist Vietnam adopts a capitalist model. The problem is that it is unclear whether these experiences will continue with the consent of the people of socialist Vietnam or engender resistance. It is difficult to achieve meaningful consent in the status quo of worsening inequalities, widespread corruption, monopoly on power, and sustained use of unskilled low-wage workers. In other words, when concerns such as welfare, public health, and the environment are set aside in favor of economic development and commercialization as they have been, discontent, rather than consent, will prevail. It is thus important to keep a watchful eye on the viability of the nominal economic growth, surface-level political stability, and strategic responses to foreign relations that took place in 2017.

• The Journal of Korean Philosophical History
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• no.25
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• pp.223-249
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• 2009

This papers focuses on the Confucian classics for the correct orientation of education as a basic task of the Confucian classics will as a necessary whether the need for education, to identify the natural history study will attempt to have. In East Asia means that classics, the classicalization process of looking at Chinese culture, classicalization of review of the cultural meaning. And this papers focuses on the historical evolution of education, and education in China and Korea in the modern world the meaning of the Confucian classics education about and looked at two dilemmas. And outside the scope of Confucian five ethical thoughts as main moral to find new values and new interpretations about the legitimacy and philosophical thinking of the meaning of the Confucian classics Education. In addition, the development of educational content to the new Confucian classics on the subject of three applies to the existing approach and to propose a new type of comparison?Review. As primitive Confucian classics is not determined by a priori, the modern understanding of the Confucian classics also thorough review process of reflection and understanding the new system will have to be reconfigured. Furthermore, in the richness of modern society as the training methods as well as the development of relevant content for the modern society that values education's development is a very important issue. In this respect, should not be overlooked here is not about education, the effect of Confucian classics is concerned about the review. To this, first of all the Confucian classics need education about the content and strict screening operation. In addition, the ability to function in modern society, modern reinterpreted and the need to find a new educational element is. Because we did not give a realistic benefits and future view and any history or civilization, is always disappear in history. This series of problems will be a reason of require that philosophical thinking of Confucian classics education.

• The Journal of Korean Philosophical History
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• no.41
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• pp.155-184
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• 2014

This Paper is research for Yulgok School(栗谷學派)'s lixue(禮學) in the first half of 17c centering around Uiremunhae(疑禮問解) and Uiremunhaesuk(疑禮問解續). Uiremunhae and Uiremunhaesuk are a book between Kim Jangsaeng(金長生) Kim Jip(金集) and his follower's questions & answers about li. A book or letter of questions & answers about li is useful for comprehension of lixue's opinion, especially questions & answers about controversial li shows their critical mind and a foundation of cognition for li. Thus I make showing then situation of Kim Jangsaeng and his follower in relates to understanding and performing Zhuxi's family rituals on analyzing questions & answers about controversial li. Kim Jangsaeng Kim Jip and his follower's characteristic of lixue are several on analyzing Uiremunhae. First, Kim Jangsaeng and his follower researched for Zhuxi's family rituals with systematic approach and in-depth research, and detailed in reference to the Classic of li, Zhuxi, Zheongyi(程?), Zangzai(張載)'s thoery of li and chinese lixue data, and Lee Hwang(李滉), Lee Yi(李珥), Song Yikpil(宋翼弼), Jeong Goo(鄭逑)'s thoery of li and korean lixue data. Next, on questions & answers about controversial li, Kim and his follower basically maintained following Zhuxi's family rituals. Zonfa, sacrificial rituals and funeral rituals are all such that, and if there happened omission and contradiction in Zhuxi's family rituals, they refered to Zhuxi's theory of li on the collected works of Zhuxi and the analects of Zhuxi and searched righteous li by historial invesigation. Then, Kim and his follower critically were in succession to Lee Yi and Song Yikpil's thoery of li. finally, They also had to considered then situation on li(Zhuxi's family rituals' li and ancient li)'s operation and actualizatin on considering principle and mind of li.

• The Southeast Asian review
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• v.27 no.2
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• pp.245-271
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• 2017

The purpose of this study is to examine and assess the major characteristics and changes of politics, economy, and diplomacy in Thailand in 2016. Specifically, it reviewed the New Constitution that was passed in 2016, the confrontation between different political forces and the trend of military regime around the New Constitution, and the political instability caused by the accession of the new king to the throne. This study also set out to figure out changes to the economy and foreign relations of the country, including its relations with South Korea, under the military regime and make predictions for the impact and future prospects of King Bhumibol Adulyadej's death on the politics and economy of the country. In 2016, the politics of Thailand took a step further toward the transfer of power to civil government and established a foundation for an authoritarian system. The draft of the New Constitution, which does not seem to be democratic, was approved by a referendum and enabled the military authorities to continue their political interventions, even after the general election. The New Constitution, in particular, reduces the power of political parties itself in addition to simply keeping the Thaksin's party in check; thus, anticipating ongoing conflicts between the military authorities and political parties. In this situation, the absence of King Bhumibol Adulyadej, who used to play a decisive role in promoting the political stability of the country, and the accession of the new king to the throne raise concerns about the acceleration of political instability, which has continued after the coup and influenced the diplomatic relations of the country. Today, Thailand is distancing itself from Western nations that do not recognize the current military regime including the U.S.A. and EU member states and instead maintains a rapidly friendly and close relation with China. In 2016, the economy of Thailand made a gradual recovery rather than high growth. The death of King Bhumibol Adulyadej has exerted limited direct economic impacts only on individual consumption and tourism and is not likely to cause a recession. An economic crisis will, however, be unavoidable if the political confrontations escalate before the general election to transfer power to the civil government.

• (The)Study of the Eastern Classic
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• no.37
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• pp.127-159
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• 2009

This paper is about the conception of "Hwangjoin(皇朝人)" during the reign of King Youngjo in the Joseon Dynasity. Originally, Hwangjoin meant the Chinese people till the mid-term of the Joseon Dynasty but the meaning was changed to the immigrants from the Ming(明) dynasty in reign of King Youngjo. They were Han Chinese(漢族) and moved to the Joseon between the Japanese Invasion in 1592 and the Manchu war in 1636. The Joseon government gave a warm welcome to them. Two wars made the Joseon government pay attention to the national restoration and served the entrance of 'Sallim(山林)' on the central government as a momentum. Song, Siyeol(宋時烈) was the leader of Sallim, who made an issue of 'Daecheong-boksu Discourse(對淸復讐論;to revenge on Ching(淸) Dynasty)' like a way of 'Bukbeol(北伐;to attack Ching Dynasty)'. His plan came to fail because of the death of King Hyojong and was replaced with Jonju Discourse(尊周論;respect for Zhou Dynasty). Daebodan(大報壇) was built in the reign of King Sukjong, which meant Joseon got the justness that they inherited from the Ming Dynasty. Later Daebodan expanded and it led to works in honor of loyal subjects and patriots, victims of two wars and a policy of a warm reception for Hwangjoin. King Youngjo did his best to theorize Daemyeong Euiri Discourse(對明義理論) and Jonju Discourse for himself. His efforts came out as a spread of conception on Pungcheon(風泉;fengquan), publication and education of Eoje-seo (御製書) and making literary works(英祖御製). King Youngjo employed many policies for Hwangjoin. First, operation of Chungnyanggwa(忠良科) opened a door for them to go into politics. Second, descendants of Hwangjoin had charge of Hwangdan's guard(皇壇 守直) posts. and joined in the sacrificial rites of Ming Emperors. Third, they could have government jobs and honorary posts for ancestors' merits. Fourth, a list of Hwangjoin, "Hwainlok(華人錄)" was published and they got preferential treatment unlike Hyanhwain(向化人). King Young's Pungcheon(風泉) had an effect on literature such as Lee, Gyusang(李奎象)'s "Beong-sejaeunlok(幷世才彦錄)" and Song, Gyubin(宋奎斌)'s Pungcheon-yuhyang(風泉遺響)". The general people of Joseon were jealous and envious of them because of special treatment polices for Hwangjoin. So people wanted to be included in Hwangjoin as far as possible and there were cases of pretending to be a Hwangjoin. The conception of "Hwangjoin(皇朝人)" during the reign of King Youngjo was realized as the policy for Hwangjoin based on Daemyeong Euiri Discourse (對明義理論) and Jonju Discourse(尊周論). It was a way of becoming clear about Joseon's position in political principle.