• Journal of Korean Library and Information Science Society
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• v.47 no.3
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• pp.261-288
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• 2016

This study aims to analyzed the treatment factors in the reading activities in order to examine the possibility for such factors to applied to the actual life of the meddle-aged, and sought for the utilization and direction of the reading program that is presented as the treatment and prevention of the emotional problems of the meddle-aged people. Considering such circumstances, involving in reading activities improves the quality of the meddle-aged people's life by meeting their internal desire by themselves and giving the meaning to their life with creativity. In addition, the reading activities helps the meddle-aged people to express in-depth conflicts, emotion, desire and thinking that they are routinely experiencing, thus leading to the treatment of their agony, trauma, and pain. In such sense, it is very meaningful for the middle-aged to be joined in any reading activities.

• The Journal of Korean Philosophical History
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• no.37
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• pp.97-134
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• 2013

Kim Ee-man was born and grew up in Jecheon (堤川). As a government officer and a Confucian scholar belonging to Namin School, Kim Ee-man was active in the early and middle of 18th century. Kim Ee-man composed good poems since he was a child. In addition to being a good poet, Kim Ee-man later became a model government officer, who had thorough awareness on serving citizens (爲民). When he was a governor in Yangsan (梁山) county, he built an embankment for farmers by out of his own salary. The academic world of Kim Ee-man faithfully succeeded the basis of Toegyehak (退溪學) and he took Sohak (小學) as important. The reason of Kim Ee-man having established a practical guideline in the form of inscription and proverbs was also directly related to the issue of moral practice. Kim Ee-man also received the influence of ancient classic study from his teacher Lee Seo-woo (李瑞雨) and took Yookgyeong (六經, Six Classics in China) important in practice. Kim Ee-man started the study on Joojahak (朱子學, the doctrines of Chu-tzu) in later years. He became more thorough in being a public figure while reinforcing effort on differentiating the principle of heaven (天理) and human desire (人欲).