• 중국학논총
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• no.71
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• pp.169-194
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• 2021

"經學"不僅爲中國文化奠定了基礎發揮了重要作用, 也是爲國家生存提供依據的重要因素。因此, 爲了對中國文化進行全面硏究, 必須硏究中國經學史。本稿中以德國傳教士花之安(Ernst Faber)的儒學觀和他的經學著作爲中心, 瞭解了19世紀末中國傳統經學和知識集團的瓦解過程。此外, 藉此瞭解了延續數千年的"知識權力"的變遷和知識集團的共存和對立情況。花之安在中國生活了30多年, 硏究了中國傳統經學。儘管他從事經學研究的目的在於傳教基督教, 但他在經學硏究領域所取得的成就並不少。他不僅對儒學經典和基督教經典進行了比較硏究, 摸索出了通曉的方法, 而且在中國經學史的發展過程中留下了很大的足跡。

• Journal of North-East Asian Cultures
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• v.19
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• pp.23-48
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• 2009

Duan Fang's doctrine of constitutional monarchy went forward from monarchy to constitutional government based on that an establishment of constitution political structure is superior to a arbitrary rule political structure. And Duan Fang's doctrine featured limitation of monarch's authority protection of subjects' rights. He thought constitution government should be based on the establishment of constitution preparation. He believed that China need to take merit equally in the process of establishment of constitution preparation. In spite of this flexible recognition, there was not enough consideration about an ideological, social and economical basis that can make possible constitutional government operation. He had understood constitutional government system from angle of monarch's safety and the wealth and power of nation. The view was that a responsible Cabinet was for monarch's safety and the nation assembly judicature local autonomous is a system for safety of nation showed us. In his opinion, neither main task of congress is legislation, cabinet nor is the high ranking executive agency, however, he expected to constitutionalism system to become a buffing role instead of monarch. A little pure and simple thinking that open nation assembly and execute constitutional monarchy could make China powerful and wealthy might reflected urgent situation at that time.

• Journal of Korean Historical Folklife
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• no.27
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• pp.267-361
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• 2008

This article traces how the modern Chinese "nation" was constructed as an "imagined community" around Huang-ti (the Yellow Emperor) in late Qing. Huang-ti was a legendary figure in ancient China and the imperial courts monopolized the worship of him. Many late Qing intellectuals appropriated this symbolic figure and, through a set of discursive strategies of "framing, voice and narrative structure," transformed him into a privileged symbol for modern Chinese national identity. What Huang-ti could offer was, however, no more than a "public face" for the imagined new national community, or in other words, a formal structure without substantial contents. No consensus appeared on whom the Chinese nation should include and where the Chinese nation should draw its boundaries. The anti-Manchu revolutionaries emphasized the primordial attachment of blood and considered modern China an exclusive community of Huang-ti's descent. The constitutional reformers sought to stretch the boundaries to include the ethnic groups other than the Han. Some minority intellectuals, particularly the Manchu ones, re-constructed the historic memory of their ethnic origin around Huang-ti. The quarrels among intellectuals of different political persuasion testify how Huang-ti as the most powerful cultural symbol became a site for contests and negotiations in the late Qing process of national construction.

• The Journal of Korean Philosophical History
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• no.35
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• pp.385-413
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• 2012

This thesis is a study on the relation of between Xiangshu Zhouyi Theory and mathematics, Zhouyi Theory as the one of the study of Chinese classics, was formed by Zhouyi' Eight Diagrams, the theory of Yinyangwuxing and the knowledge of natural science in Han dynasty. 'Xiangshu' had been regarded as the important concept and theory in the history of Zhouyi Theory From the beginning of Han dynasty to the end of Qing dynasty. At this developing of this Periodical Change, 'Xiangshu' had been endoded in the expression system of mathematics. This thesis considers binary system and surplus nembers, multiple and progression, magic square and circular constant, a proportional expression from Zhouyi Theory point of view. Xiangshu Zhouyi theory got the answer of these questions like the origin of Zhouyi, interpreting Guayao-word and Cosmology by using those expression systems of mathematics. Besides mathematics, Xiangshu Zhouyi theory was also related to astronomy, medicine, etc. Xiangshu Zhouyi theory had kept the pace with the general development of natural science. This thesis from the premise that Xiangshu Zhouyi theory kept the pace with natural science, summing up the mathematical expression system in the history of Zhouyi theory, proves that Xiangshu Zhouyi theory had developed according as the conditions of natural science.

• Cross-Cultural Studies
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• v.42
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• pp.7-22
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• 2016

Since the Taoyuanming of Confucius an Arcadia (Taohuayuan), utopia imagined in China has continued to this day. Such utopian imagination has been shaped by a variety of literary texts. These works depict the human desires and frustrations that form the utopian imagination. Typically, an Arcadia (Taohuayuan) has been recognized as a symbol of East Asian utopia. An Arcadia (Taohuayuan) anarchism is the utopian character of this small country, based on sensitization of the Lao strong. An Arcadia (Taohuayuan) world ruling class does not exist. But Confucius thought a utopian world is possible to imagine on the premise of 'Virtuous Policy' (德治). By the late Qing Dynasty (淸末), Kangyouwei (康有爲) had written and presented a utopia realized through the system of the "East-West stand." The literary text on utopia information in continued to experiment with implementation of the 'imagined' in the literature as "reality" of everyday life, immediately following the 1911 revolution in the People's Republic of China. As an Avant garde writer, Gefei's "Renmiantaohua" was influenced by the reflexive nature of the report on the point of the experiment. Gefei's "Renmiantaohua" has been rated as an outstanding work depicting the implementation process and the frustration of the utopian imagination. He is an inspiration to vanguard artists who focus on the desire and the frustration of the utopian imagination through the "Renmiantaohua" myths and stories that are comparable to the Sijipuseu story, which in itself perpetuates utopia in literature. In this paper, we explored the trails to implementation of a utopian imagination that has persisted since the ancient Chinese in current literary text. An Arcadia (Taohuayuan) of Confucius and Taoyuanming accompanied Gefei in the 21st century in describing the process of desire and frustration to realize utopia through a variety of traditional shape figures among other favorites. The author interprets those frustrations and desires of the human life course as just utopian imagination.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.8
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• pp.123-129
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• 2020

In this study, I want to find the meaning of art by revealing the common points of art in two books: Heidegger's The origin of the work of art and Heejae You's An outline of art. This is maybe not only two men's view but also the very basic concept of general art. This study is divided by three main parts. First, "How are language and thought connected?" and "How could the meaning of art be considered through this concept." Heidegger insists that language is the important medium that determines thought of 'being itself', not just a way of conversation. In An outline of art, Heejae You presents similar concepts. Second is the connection between Heidegger's "Art is basically a dichtung" and An outline of art's view. Dichtung is not simply reading the meaning of text or image, but also incorporates speculation about the part without being thought. Third, Heejae You's corresponding point about Heidegger's 'das besinnliche Wissen'. The main study finding is the commonness between Eastern and Western art by comparing Heidegger's art view and Heejae You's art view, who studied the ancient China's overall literature.

• The Journal of Dong Guk Oriental Medicine
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• v.7 no.1
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• pp.1-32
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• 1998

I found following idea, as a result of researching his Science idea, mainly, by translation of the "$Zh\bar{a}ng$ xi $ch\acute{u}n$ $Xu\acute{e}$ $Sh\acute{u}$ ssu $hsi\acute{a}ng$ "(張錫純 學術硏究). $Zh\bar{a}ng$ xi $ch\acute{u}n$ regarded $ch\tilde{u}ng$ $ch\bar{u}ng$ $ts'\bar{a}n$ $hs\bar{l}$' (衷中參西) as the core idea of The Chinese-Western medical combination. He didn't segregate philosophy of the West from One of the Orient. He persued to harmonize each other and thought that the Western medicint theory is included in the Chinese one in many parts. besides, He recognized that it is bad to reject each other, for the medical science's purpose is to save a life, and united The Chinese-Western medicine theory, by $ch\acute{u}ng$ $ch\tilde{u}ng$ $ch\bar{u}ng$ $ts'\bar{a}n$ $hs\bar{l}$'(衷中參西) idea which refers to consult the Western medicine on the basis of the Chinese one. Medical basic theory of $Zh\bar{a}ng$ xi $ch\acute{u}n$ brought up new views of the theory : Dae-gi(大氣), gi-Hwa(氣化) theory, Nongangubgan byung juing chi(論肝及肝病證治), Eum her chijung ja bi(陰虛治重滋脾). Lim Sangeung yong(臨床應用) of Hyul Her gub(血虛及)-Hwal Hyul Hwa $\breve{u}$ bub(活血化瘀法), on the basis of classics, such as, "$N\breve{e}i$ Ching"(內經), "Chin Kue $\breve{i}$ $y\bar{a}o$ $l\ddot{u}{\bar{e}}h$, "Shen $n\acute{u}ng$ $p\breve{e}n$ $t\acute{s}{\check{a}}o$ ching"(新農本草經) etc. I'll sum up $Zh\bar{a}ng$ xi $ch\acute{u}n's$ clinical idea now He unified Sang Han(像寒)-On Byung(溫病) with Yuk Kyung Byung Jung(六經辨證) and It was noticiable to utilize a kinds of Baek Ho Tang(白虎湯). He gave a detailed description about a method of grasp the symptoms of the cause of the internal medicine diseases and pathology and, he left abundant views of theory about using remedy and experience of clinic.