• Journal of the Korean Geographical Society
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• v.38 no.2
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• pp.206-223
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• 2003

Bays and caps represent the physical characteristics of Naepo area in Korea. And reclamation of tidal land presents a clue toward the understanding of regional identities and landscape changes in this area. Reclamation of tidal land in the Garorim bay that is representative of the physical geographies of Naepo area had trended toward 'the diffusion of salt ponds' during Joseon dynasty. Hereafter the Japanese imperialism, the reclamation had tumed to 'the reclamation of arable lands' by drainage. But, at the same time the land use of salt pond that had been the most appropriate strategy of adaptation for the ecological environments of this area has showed a sort of the geographical long-term durability. And the great landlords that had emerged during Japanese imperialism were the Yeom-han(鹽漢, laborers who engaged in salt production) in former times. They as a new local elites have played a leading role in the reclamation of tidal land and the making of regional landscape.

• Journal of Korean Philosophical Society
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• v.123
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• pp.281-307
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• 2012

In the modern society, we have come to recognize human emotions such as anxiety, fear, pain, anger, sadness, longing, desire and pleasure as important topics of philosophy. How shall we study the 'problem of emotions', or in a bigger sense, the 'problem of empathy'? With this critical mind, the research into empathy can be called as a starting point for studying the deepest feelings and thoughts of human beings in connection with the feelings of other people. Most of all, in order to understand other people and to understand human being itself, the role of sympathy or empathy has been emphasized among the problems of emotions, and this trend is especially distinctive in the philosophy of psychology. I definitely acknowledge that empathy or sympathy takes loneliness and agony away from a human being and therefore it is the starting point of communication between people. However, the very fundamental question of 'what are human beings, and who are they?' is once again reminded. In other words, this thesis focuses on the fact that humans are viewed not only as the existence with a soul or heart, but also as a "unique existence" containing something "material-, life- and spiritual", and in that sense, this world is an ecological organism that contains organic connections of humans, material things, plants and animals, which should be the point of view for approach. And it is also emphasized in this study to approach the question about human beings from the religious spirituality point of view that the society with true love for neighbors could be achieved through religious practices that provide principles and value.

• Journal of Korean Philosophical Society
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• v.137
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• pp.439-462
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• 2016

This Article's aim is to articulate Confucius's theory of poetics in analects. Confucius tried to establish Humanism and educate the idea of 'learning to become a sage' based upon six classics. He empathized with the education of The Book of Poetry. Sze-ma Tseen said that the old poems amounted to more than 3,000. Confucius removed those which were only repetitions of others and sang to them with his lute, bringing them into accordance with the appropriate musical style. This is the first notice which we have of any compilation of the ancient poems by Confucius. Confucius said, "If you do not learn the Odes, you are not fit to converse with. The Odes 1) serve to stimulate the mind, 2) may be used for purposes of self-contemplation, 3) teach the art of sociability, 4) show how to regulate feelings of resentment, 5-6.) 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. and from them we become largely acquainted with the names of birds, beasts, and plants.' Confucius' said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence-- "Having no depraved thoughts."' This sentence is the final definition of Poetics.

• Cross-Cultural Studies
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• v.46
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• pp.227-251
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• 2017

This article is designed to study the conceptualization process of one of the ancient Chinese classical literature heritages, the so-called, the Triple Virtue(三達尊). By showing the principle meanings and the newly embodied symbolism of this Triple Virtue, this article is prepared to encourage revitalization of the moral virtues and self-identical pride among the elderly and to promote the young people's social consciousness of respecting the elderly. The author identifies the philosophical origins of the Triple Virtue, implying that the virtuous trinity is composed of morality, position and age, by analyzing poems in "Daya(大雅)", "Xiaoya(小雅)" of the Book of Odes and archives in "Zhoushu(周書)" of the Book of Documents(尙書). The author especially emphasizes that the concept of Triple Virtue was created by governing classes for meeting the political needs in the Zhou Dynasty. Moreover, by regarding King Wen of the Zhou Dynasty as the symbolic representation in the beginning era of the Western Zhou Dynasty and Shao BoHu as the embodiness representation in the end of the Western Zhou Dynasty, the author performs an in-depth study related to the above two great men. Finally, the author sheds lights on how symbolic and embodiness representations had played significant roles in formulating a typical model of the Triple Virtue in the following generations.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.24-43
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• 2018

Thirty-five of Hwaban of Jeongjagak had been built in the last three hundred years, which means a Hwaban was made in almost every ten years. Jeongjagak is a building that requires a certain ornamentation having the identical Gongpo type, called E-ikgong, and maintains the same shape for a long time. While Hwaban is an element that faithfully serves the ornamental role, the field study found that Hwaban-chogak went through various changes over the years unlikely to Jeongjagak. This study enumerates and classifies the various types of Hwaban-chgak by outlining the similarities/differences of the various types of Hwavanchogak, and by discovering what the craftsmen aimed to express through the Hwaban-chogaks. As a result, Hwaban-chogak can be generally divided into two categories depending on the starting point of Chogak: 'Downward-Type' and 'Upward-type' and the study tried to find the origin of that. The first represents the stems of Hwaban crafts flowing from top to bottom, and the latter showing the opposite direction. Around 1740s Upward-type can be chronologically caragorised as; 'original- type' which contains lotus and 'modified- type' which eliminates lotus. It is inferred that the modified-type was caused by the employment system of the craftsmen. It is also recognized that the main frame of Hwaban-chogak had been maintained despite the fact that Chogak became increasingly ornamental for the next a hundred years from the Hwaban-chogak drawings in Whaseong-seongyeog-uigwe, which was completed in 1796. The study has a limitation that the focus of the research is only on the Hwaban of Jeongjagak and expected to look into Hwaban in the context of other construction elements such as Ikgong, Daegong and Anchogong for further studies.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.8 no.8
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• pp.845-852
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• 2018

Mayer-Schönberger and Cukier(2013) explain why big data is important for our life, while showing many cases in which analysis of big data has great significance for our life and raising intriguing issues on the analysis of big data. The two authors claim that correlation is in many ways practically far more efficient and versatile in the analysis of big data than causality. Moreover, they claim that causality could be abandoned since analysis and prediction founded on correlation must prevail. I critically examine the two authors' accounts of causality and correlation. First, I criticize that corelation is sufficient for our analysis of data and our prediction founded on the analysis. I point out their misunderstanding of the distinction between correlation and causality. I show that spurious correlation misleads our decision while analyzing Simpson paradox. Second, I criticize not only that causality is more inefficient in the analysis of big data than correlation, but also that there is no mathematical theory for causality. I introduce the mathematical theories of causality founded on structural equation theory, and show that causality has great significance for the analysis of big data.

• The Journal of Korean Philosophical History
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• no.28
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• pp.297-329
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• 2010

This article is a preliminary essay for comparative study on Lao Zi Note of Park Sae Dang who lived Lee Dynasty in 17C and Hayashi La Zan who lived Doku Kawa Bakuhu in 17C. This article have two points at issue. First one is the their challenge that resisted the dogma of their own age. And the other one is their challenge of thaught had the academic background of the Lao Zi Note. They had a their own Lao Zi Note, Park Sae Dang朴世堂 had a New Note of Lao Zi 新註道德經 and Hayashi La Zan 林羅山 had a Selection Note of Lao Zi 老子抄解. However there are some different points between Park Sae Dang and Hayashi La Zan. The Hayashi La Zan's comprehension of Lao Zi followed in Lao Zi Note of Lin Xi Yi 林希逸 who had a point of Confucian comprehension of Lao Zi, so the study of Taoism of Hayashi La Zan excepted Zhuang zi. Hayashi La Zan concentrated on only Confucian comprehension of Lao Zi because Lin Xi Yi's Note of Zhuang Zi had a point of Zen Buddhism. However Park Sae Dang's the study of Taoism has Lao Zi and Zhuang Zi. He understood Lao Zi and Zhuang Zi in a base on Confucian comprehension. He indicated Confucian moral principle 修身治人 for a equal point of between Confucianism and Taoism. And he understood Cheng Xin成心 in Qiwulun in Zhuang Zi is similar to Xing性 of Xing Shan性善 in Meng Zi. Park Sae Dang analyzed not simply Lao Zi but also Zhuang Zi in a base on Confucian comprehension.

• Korean Journal of Heritage: History & Science
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• v.45 no.2
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• pp.20-37
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• 2012

After withdrawal of military troops of Chinese Tang dynasty in the 18th year of King Moon-moo's reign(678), the Silla Kingdom had actually unified the Korean peninsula and had divided the territory into 9 states benchmarking the China's local administrations adjustment system. He had established local administrative units by deploying secondary capitals, counties and prefectures in the nine states. The so-called "9 Provinces and 5 Secondary capitals" are what constitutes the local administrations system. The provinces can be compared to current provinces of the Republic of Korea(hereinafter Korea), and secondary capitals to megalopolises. According to a chapter of the Samkuksaki(三?史記) which had recorded the achievements of king Kyoungdeok in December in his 16th year on the throne(757), the local administrative units had amounted to 5 secondary capitals, 117 counties and 293 prefectures. There are still lots of ambiguous points since there have never been any consultation on locations of provinces and secondary capitals' castles, and on structures of cities because the researches for local cities inside the 9 Provinces and 5 Secondary capitals in the Unified Silla Kingdom has been conducted centering on the historic literatures only. The research for restoring structures of cities seen from an archeological perspective are limited to the studies of Taewoo Park("A study on the local cities in the Unified Kingdom Age" 1987) and that of the author("A study on the restoration of planned cities for the Unified Silla Kingdom in terms of the structures and realities of the castles in the 9 Provinces and 5 Secondary capitals" 2009). The Gangneung city of Gangwon province was originally called Haseoryang(河西良) of the Gogureo Kingdom as an ancient nation of Ye(濊). According to "Samkuksaki", it had evolved from Haseoju(河西州) to a secondary capitals in the 8th year of King Seonduk(639). Afterwards, it had been renamed as Myeongju(溟洲) in the 16th year of King Kyoungduk(757), and then several other names were given to it after Goryo dynasty. Taewoo Park claims that it is being defined as a sanctuary remaining in Myoungjudong because of the vestige of bare castle, and this cannot be ascertained due to the on-going urbanization processes. Also, the Kwandong university authority is suggesting an opinion of regarding Myeongju mountain castle located 3 Kms southwest of the center of Gangwon city as commanding post for the pertinent state. The author has restored the pertinent area into a city composed of villages within a lattice framework like Silla Keumkyoung and many other cities. The structure is depicted next. The downtown of Gangneung is situated on a flat terrain at the west bank of Namdaecheon stream flowing southwest to northeast along the inner area of the city. Though there isn't any hill comparatively higher than others in the vicinity, hills are continuously linked east to west along the northern area of the downtown, and the maximum width of flat terrain is about 1 Km and is not so large. Currently, urbanization is being proceeded into the inner portion of Gangneung city, the lands in all directions from the hub of Gangneung station have been readjusted, and thus previous land-zoning program is almost nullified. However, referring to the topographic chart drawn at the time of Japanese colonial rule, it can be validated that land-zoning program to accord the lattice framework with the length of its one side equaling to 190m leaves its vestige about 0.8Km northwest to southeast and about 1.7Km northeast to southwest of the vicinity of Okcheondong, Imdangdong, Geumhakdong, Myeongjudong, and etcetera which comprize the hub of the downtown. The land-zoning vestige within the lattice framework, compared to other cases related with the '9 states and 5 secondary capitals', is very much likely to be that of the Unified Silla Kingdom. That the length of a side of a lattice framework is 190m as opposed to that of Silla Geumkyoung and other cities with their 140m or 160m long sides is a single survey item in the future. The baseline direction for zoning the lands is tilting approximately 37.5 degrees west of northwest to southeast axis in accordance with the topographic features. It seems that this phenomenon takes place because of the direction of Namdaecheon and the geographic constraints of the hills in the north. Reviewing minimally, a rectangular size of zoned land by 4 Pangs(坊) on the northwest to southeast side multiplied by 7 Pangs(坊) on the northeast to southwest side had been restored within a lattice framework. Otherwise, considering the extent of expansion of the existing zoned lands in the lattice framework and one more Pang(坊) being added to each side, it is likely that the size could have been with 5 Pangs(坊) on the northwest to southeast side multiplied by 8 Pangs(坊) on the northeast to southwest side(950 M on the northwest to southeast side multiplied by 1,520m on the northeast to southwest side). The overall shape is rectangle, but land-zoning programs reminiscent of rebuilt roads(red phoenix road) like Jang-an castle(長安城) of Chinese Tang dynasty or Pyoungseong castle(平城城) in Japan is not to be validated. There are some historic items among the roof tiles and earthen wares excavated at local administrative office sites or Gangneung's town castle in Joseon dynasty inside the area assumed to be containing municipal vestiges even though archeological survey for the vestige of Myeongju has not been made yet, and these items deserve dating back to the Unified Silla Kingdom age. Also, all of the construction sites at local administrative authorities of the Joseon dynasty are showing large degrees of slant in the azimuth. This is a circumstantial evidence indicating the fact that the inherited land-zoning programs to be seen in Gangneung in terms of the lattice framework had ever existed in the past. Also, the author does not decline that Myeongju mountain castle had once been the commanding post when reviewing the roof tiles at the edge of eaves in this stronghold. The ancient municipal castles in the Korean peninsula are composed of castles on the flat terrain as well as hilly areas and the cluster of strongholds like Myounghwal, Namhan, Seohyoung mountain castles built around municipal castle of Geumkyoung based on a lattice framework program. Considering that mountain castles are spread in the vicinity of municipal vestiges in other cities other than the 9 states and 5 secondary capitals, it is estimated that Myeongju was assuming the function of commanding post incorporating cities on the flat terrain and castles on the hills.

• Journal of Korean Philosophical Society
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• v.131
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• pp.223-244
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• 2014

In this paper, the author interprets Juyeok (The Book of Changes) as a philosophical book on self-culture instead of a book on divination. Juyeok, originally, was a book on divination written to tell fortunes; however, it has been a rich source producing the discourse of the humanities. This is because it has a unique system of linguistic symbols. Gwae-Hyo (Hexagrams and Horizontal Lines) system of Juyeok has a number of symbolic features, and there is too much room for new philosophical, cultural interpretations. Thus, Juyeok can be applied to any information and events, and it can, accordingly, help solve the problems of life we are facing. Moreover, Juyeok's unique characteristics are revealed very well in active intervention of persons who read and interpret it. Carl Gustav Jung is the very person who argued that one should interpret Juyeok through this active intervention. In the foreword of Juyeok translated by Richard Wilhelm, he mentions a possibility of the interpretation of Juyeok applying 'synchronicity.' According to him, Juyeok is a material not to predict the future or tell the fate ordained, but to look back on oneself or find the solutions of problems oneself. It allows the inquirer to interpret Gwae-Hyo-Sa (Explanations) not simply through the result of fortune-telling but the act of telling one's fortune. He applies 'synchronicity' to the finding of answers to one's problems in the given Gwae-Hyo-Sa. Synchronicity refers to 'the principle of non-causal relationship explaining a phenomenon of meaningful coincidence.' Here, simultaneity, unlike contingency the principle of causality refers to, means 'meaningful coincidence.' He presents a theory that the divination signs derived from Gwae-Hyo-Sang (Images) through synchronicity is a reflection of the psychology of the unconscious the fortune-teller or a man who receives the results of the divination signs has under certain circumstances on the outside. This is because Jung interprets it like this because the way of communication of Juyeok using symbolic language is not direct but indirect. Juyeok's system of symbolic language aims not at delivering objective knowledge, but the reader's self-transformation. This point can be applied in clinical philosophy. People who suffer from agony and pain in their daily lives may find meaningful and helpful advice for themselves no matter what Gwae-Hyo-Sa they choose in Juyeok. This is because it was originally hidden in their inner space and just revealed concretely through Gwae-Hyo-Sang or Gwae-Hyo-Sa in Juyeok. In this sense, we connect the meaning Gwae-Hyo-Sang or Sa contains from Juyeok to their circumstances, read counsel or advice needed ourselves and make it our own to be able to have power to change and help ourselves. And at this very point may be evaluated as an important role of Juyeok.