• Journal of Korean Library and Information Science Society
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• v.39 no.2
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• pp.29-37
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• 2008

The writer of this study analyzed the traces that are made by revising and replenishing after finishing engraving of Chojodaejanggyeong into the Vol.60 Abstract of Tripitaka Koreans 周本 Hwayemgyeong. It can be a clue that proves the revising of Chojodaejanggyeong was considerably complete.

• The Journal of Korean Association of Computer Education
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• v.11 no.4
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• pp.13-21
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• 2008

Although education on information technology ethics is increasingly being reinforced in elementary and middle schools, immoral and illegal behaviors online are not showing any sign of decrease. Because cognition- based education fails to lead students' practice on what they learned. Therefore, this study proposes a teaching- learning model integrating cognitive, affective and conative dimensions which had been developed on the elementary students' practice of information technology ethics. We verified the effect of achievement and practice through application this model to the school. To raise reliability we analysed the result of learning such as observation, analysis video data, homepage etc., and interview.

• KLA journal
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• v.51 no.12
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• pp.33-38
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• 2010

• The Journal of Korean Philosophical History
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• no.28
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• pp.331-362
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• 2010

Simjae defined the relationship between Learning of Classics and Learning of the Mind-and-Heart as mutually interdependent. Clarifying "righteousness and principle" lies within the purview of "knowledge" and cultivating the mind-and-heart based on such knowledge lies within the realm of "action." Learning of Classics and Learning of Controlling the Mind-and-Heart thus can be understood as relationship between knowledge and action. If Simjae's theory of knowledge and action is applied to the relationship between Learning of Classics and Learning of the Mind-and-Heart, we can derive the following conclusion. His assertion that "knowledge precedes action" indicates that classical studies to explore the principle of goodness must precede mind-and-heart studies to cultivate the mind. In fact, only when we know what is the right principle can we cultivate our mind based on that principle. However, Simjae attached importance to action in terms of its significance. This means that the Learning of the Mind-and-Heart is "eventually more important" than the Learning of Classics which explores the principle of goodness. Thus, when linked to his theory on knowledge and action, Simjae 's philosophy founded on the twin pillars of classical studies and mind-and-heart studies can be summarized: "One must first delve into the principle of goodness through Confucian classical studies and then rectify one's mind based on knowledge thus gained."

• The Journal of Korean Philosophical History
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• no.58
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• pp.279-305
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• 2018

Confucius stressed both 'study (學)' and 'thinking (思)' but the two notions are complementary. To precisely measure the importance of the two, however, 'study' outweighs 'thinking.' Yet Confucius primarily states three steps on Analects of Confucius. In other words, Confucius mentioned two steps on 'Haksajang (學思章)' on the surface but it is actually composed of three steps. Then what is the step three? It is a critical issue to grasp the core of Confucius' idea. The ultimate goal of Confucius' idea is, as stressed by Cheng Yi (程伊川), to 'reach the realm of saint by learning,' which refers to a saint as an ideal human character. This paper is to examine three steps of 'oneness of study and thinking (學思合一)' as a way of Confucius' academic methodology to be the saint along with its structure. Saint, in a word, is characterized as 'communication (通).' It means communication through learning and thinking, which are the three steps of study(學)-thinking (思)-communication(通). Confucius emphasizes that this step also is a process itself (知) but it can be truly completed (dual structure) only by practice (行). Eventually, Confucius' academic methodology is of learning scriptures (學), thinking based on this learning (思) and practicing (行) based on this entire procedure (通). In other words, it is of a dual structure with three steps of 知 (study(學)-thinking(思)-communication(通))-practice(行).

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

• Journal of the Korean Applied Science and Technology
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• v.1 no.1
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• pp.33-36
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• 1984

As the previous report, by the administration of Sogi , Gyrophoraesculenta, to rats, cholesterol levels in liver and plasma were lowered. To know the Characteristics of the effective material contained in Iwatake, the aqueous and the alcoholic extracts were prepared, and these extracts were miked in the diet. After the feeding for 6weeks, cholesterols in liver and in plasma were determined. Either the aqueous or the alcoholic extracts administered groups showed a little low value as to these cholesterol levels compared with the value of group without the extract, but these values of alcoholic extract administered group were lower than those of aqueous extract group. From this result, it was assumed that this effective material would be the organic compound with hydrophilic groups.

• The Journal of Korean Philosophical History
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• no.35
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• pp.223-248
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• 2012

This research is to investigate his creative perspective to Deahak through Seoktan Lee Shin-Ui's Daehakcharok. Lee Shin-Ui is a scholar and politician in the middle of Joseon Dynasty. His ancestral home is Jeonui. The honor name is Gyeongchik and pen name is Seoktan. The posthumous name is MunJeong. His Daehakcharok was written in the process of taking basic foundation as the politic leader. It was a record that he usually wrote down things realized after reading Deahakjanggu. Seoktan clearly classified the meaning of Jang (chapter) and Gu (phrase) as the structure of Deahakjanggu, and created new realm about the method of classified study. In the preface of Deahakjanggu, he emphasized that the core of Deahak is in Gyeong (敬, respect or honor), and clarified that Deahak deals with Sim (心, mind) and Seong (性, human nature). In the interpretation of Daehakdeajeon, he thought that the core of Samgangnyeong (三綱領, three doctrines or essential principles) depended on Myeong (明, realizing), Shin (新, taking re-newness), and Ji (止, achieving) as the meaning of 'realizing, taking re-newness, and achieving', and interpreted the context of Tao (道, the way), Myeong (明, realizing), and Deuk (德, virtue) in detail. In addition, he interpreted various concepts and meaning of Deahak with Myeongmyeongdeuk (明明德, realizing human nature) and Sinmin (新民, renewing people) as relationship with Ji(知, realization), Haeng(行, practice), Che(體, main structure), and Yong (用, dealing with), and developed Neo-Confucianism deeply. In case of the main interpretation of Deahakjanggu, he analytically reviewed 50 phrases one by one throughout 10 total chapters. In case of chapter five which includes Zhuzi's the theory of Gyeokmul (格物, approaching things or persons), he interpreted it in three parts and classified Gyeokmulchiji (格物致知, approaching things or persons and then realizing their nature) about researching deeply of principle and each thing, and Mulgyeokjiji (物格知至, approaching things or persons and then realizing them) about all things. He arranged in order of 'principle- researching-result' as well. In final, chapter ten showing the core of politic thought emphasized the way of Hyeolgu (?矩, considering others' situation through his/her own experience) intensively and informed that it is the best virtue for a governor.

• The Journal of Korean Philosophical History
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• no.41
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• pp.129-154
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• 2014

The study examined Daxuezhalu written by ShiTan Li Shen-Yi. Three different editions of Daxuezhalu were looked into, one of which in Shitanji("石灘集") could be considered methodical, if not perfect. In addition, Guojirucangben("國際儒藏本" as goudou(句讀) and correction was made on its wrong contents through dainjiao(點校) by WangXinzhu(王心竹). For these reasons, Daxuezhalu in Shitanji was used as the basis for the study and Guojirucangben as a supplement. Explanatory notes were added to Daxuezhangjuxu("大學章句序") in Daxuezhalu, but consent cannot be given to some of them, which include the author's opinion that views Jing(敬) as essence of Xiaoxue("小學") and Daxue("大學"), and the unique interpretation of Zhangju(章句), which can be attributed to the fact that the author didn't revise Daxuezhalu after writing it at the age of 37. However, the explanatory notes on xin(心), xing(性), qing(情), zhi(志) and yi(意) in An(按) toward the end of Daxuezhangjuxu are considered unique. The followings in Jingwen(經文) were examined as questionable. ShiTan(石灘) reflected on the ways to reach zhishan(至善) as in the table that shows Sangangling(三綱領), which may be viewed as distinctive. The review of zhizhijie('知止'節) reveals that ShiTan(石灘) followed Zhuzi(朱子) on the issue of whether to relocate zhizhijie('知止'節) through his interpretation for leaving it where it was. The same was applied regarding tizhi(體制) in chuanwen(傳文) by following Zhuzi(朱子)'s argument on Daxuezhangju("大學章句"). While the tendency to divide it into zhi(知) and hang(行) was seen, there was difficulty in thorough understanding with all the comments being in goujie(句節). It is considered overreaction that he argued in favor of shen(?) without any comments on Gewuzhizhibuwangzhang("格物致知補忘章"), although he mentioned characters, jin(謹) and shen(?) unlike Zhuzi(朱子).

• (The)Study of the Eastern Classic
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• no.71
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• pp.181-203
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• 2018

This study examined the structure that can explain the 'gewuzhizhi' as a medical research methodology and how to acquire knowledge from this structure. First, we derive a structure that implies the meaning of 'gewuzhizhi' shown in "Liji" and "daixue" in relation to "xueji" and "shaoyi". It is Xue- gewuzhizhi -'You(游)'. Then, we examined the purpose of the travelling Mt. Hua of Wang Lu, who was a landscape painter and medical researcher and physician and the implication of 'You' in Song Dynasty's painting theory of "Tuhua Jianwenzhi", "Linquan Gaozhi". In the course of the review, I explained the following. First, 'You' in the travelling Mt. Hua of Wang Lu and 'You' in the painting theories of Song Dynasty belongs to the structure of Xue- gewuzhizhi-'You'. Secondly, the meaning of 'gewuzhizhi' in the structure of Xue-gewuzhizhi-'You' was deepened in Song Dynasty. Third, The way in which the 'You' of the Song Dynasty's painting theory is to learn the reason of things is to observe things. Fourthly, the structure of the Xue-gewuzhizhi-'You' was practiced in the painting area in the Song Dynasty, and the field of practice was extended to the study of medicine by the landscape researcher who followed the painting theory of Song Dynasty. Fifth, through the assertion of Wang Lu's 'I take Mt. Hua as my teacher[師]', Wang Lu finds that the source of the recognition lies in nature(Mt. Hua). Through the above, 'gewuzhizhi' shown in "Liji" and "dai xue" is involved in the theory of cultivation and epistemology, and the structure of xue-gewuzhizhi- 'You' involved in epistemology and the method of recognition is found in observation. Through these investigations, I understood logically 'gewuzhizhi' as a method of medical research.