• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.37-67
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• 2023

This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.

• Korean Architects
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• no.3 s.263
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• pp.20-33
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• 1991

• 중국학논총
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• no.63
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• pp.183-204
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• 2019

本论文以健庵金炯观文集为中心, 以他的学问和思想为基础, 对至今论文中尚不见提及的复仇论进行了分析, 以阐明其特色. 最终得出的结论是健庵认为为了忠孝义的复仇是正当的, 而对为了消解私利, 功绩, 忿怒的复仇, 则持否定看法. 这基本上可以说是站在儒者立场上的观点. 复仇的方法分为刺客和征伐两种, 如果是为忠孝和义理的复仇, 那么使用刺客和征伐都可以. 而对于那些剖棺斬屍或是一时屈服, 心怀二心, 之后再复仇的行为, 则持反对的看法. 另外, 在复仇时, 重视等时借力的方法. 按照时机, 等候机遇, 然后果断实行. 反对那些为了私忿, 私益, 功绩, 无勇无谋, 自招杀祸的愚蠢行为. 健庵身为儒学者, 基本上是尊重仁义王道和春秋大义, 反对用武力进行征伐的霸道行为. 所以他认为刺客与征伐在一定的条件下, 有时可以作为捷径使用. 健庵的这种观点, 与他处于日帝强占期这种时代状况不无关系. 他亲身经历过日帝强占期的弹压, 听说过安重根义士和尹奉吉义士的义举, 从历史书中发掘选相关的例子, 发表自己的谈论, 持有自己的观点. 因此, 健庵虽然是追从朱熹学说的儒学者, 但是在他的复仇论中, 他的观点更合理性. 可以说健庵是一名能够根据所处时机, 追求符合义理的时中之道的儒者.

• Transactions of the Korean Society of Mechanical Engineers B
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• v.31 no.4
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• pp.313-319
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• 2007

The effect of capillary cross-section geometry on evaporation is investigated in terms of the meniscus shape, evaporation rate and evaporation-induced flow for circular, square and rectangular cross-sectional capillaries. The shapes of water and ethanol menisci are not much different from each other in square and rectangular capillaries even though the surface tension of water is much larger than that of ethanol. On the other hand, the shapes of water and ethanol menisci are very different from each other in circular capillary. The averaged evaporation fluxes in circular and rectangular capillaries are measured by tracking the meniscus position. At a given position, the averaged evaporation flux in rectangular capillaries is much larger than that in circular capillary with comparable hydraulic diameter. The flow near the evaporating meniscus is also measured using micro-PIV, so that the rotating vortex motion is observed near the evaporating ethanol and methanol menisci except for the case of methanol meniscus in rectangular capillary. This difference is considered to be due to the existence of corner menisci at the four comers.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.21 no.4
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• pp.25-42
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• 2018

The purpose of this study is to present the basic data for management of ecologically restored stream by surveying and analysing the vascular plants distributed in Chunghyocheon stream, Gyeongju-si. The survey of vascular plants in this site was conducted before and after restoration. The number of vascular plants were summarized as 276 taxa including 68 families, 188 genera, 242 species, 1 subspecies, 29 varieties and 4 forms. The rare plants were 2 taxa including Prunus yedoensis Matsum. and Iris ensata var. spontanea (Makino) Nakai, and the Korean endemic plant was Lespedeza maritima Nakai. The specific plants by floristic region were 13 taxa including 1 taxa of grade V, 3 taxa of grade III, 1 taxa of grade II and 8 taxa of grade I. The naturalized plants were 62 taxa including Persicaria orientalis (L.) Spach, Lepidium virginicum L., Poa compressa L. and so forth. The invasive alien plants were 3 taxa including Ambrosia artemisiifolia L., Aster pilosus Willd. and Lactuca scariola L.. The hydrophytes were 34 taxa including 26 taxa of emergent plant, 1 taxa of floating-leaved plant, 2 taxa of free-floating plant and 5 taxa of submerged plant.

• Journal of Conservation Science
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• v.27 no.1
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• pp.61-74
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• 2011

The material characteristics of Chos$\breve{o}$n whiteware were investigated by analyzing and comparing the body and glaze compositions of whiteware shards excavated at the Kwangju royal kilns, Ch'unghyodong, and four other local-level kilns. In Korea, the rise of whiteware technology began in the early years of the Chos$\breve{o}$n dynasty, when the indigenous tradition of Kory$\breve{o}$ celadon was strongly influenced by the whiteware aesthetics of the Chinese Ming dynasty. The Kwangju royal kilns eventually made hard-textured whiteware of a quality equivalent to that of the Chinese by using type of porcelain stone that contained slightly less $Fe_2O_3$ and $TiO_2$ and slightly more $K_2O$ than that used for celadon. In contrast, the potters of Ch'unghyodong achieved the same level of quality by finding and using a totally different material: kaolinitic clay. The porcelain stone used at the Kwangju kiln was commonly found in Korea and south China, whereas kaolinitic clay (which has a high aluminum content) was typically found in north China, and was only rarely used in Korea. The flux component of the glaze compositions was mostly limestone, first in burnt form and later in crushed form, and the clay component was often glaze stone, which was a finer-grained porcelain stone with a higher proportion of feldspar. In the future, this comparative analytical study of Korean whiteware components should be extended to the $18^{th}$- and $19^{th}$-century kilns that are currently being excavated at a rapid pace.

• (The)Study of the Eastern Classic
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• no.69
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• pp.297-324
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• 2017

Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.