• The Journal of Korean Philosophical History
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• no.27
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• pp.417-446
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• 2009

This study was to review the features of the preventive dimension in connection with adolescent deviation on the basis of the morality and ethics held by Confucian doctrine. To find solutions to the problems of adolescent deviation is never easy. As adolescent deviation always does occur, it is important to consider the methods that can minimize and prevent it. The traditional society of Korea laid weight on the education and training in the aspect of preventive measure against such adolescent deviation by emphasizing moral edification and realization of spiritual understanding for it. In this paper, the researcher tried to understand the problem situations by examining the image of such deviation and its type as well as the method on response thereto targeting the young generation of Korea. In addition, the researcher analyzed how the adolescent was recognized in the traditional society that was established on the Confucian values, and moral standards that applied to them, and the process of education as well. Through the moral concepts of Confucianism that were revealed in the Doctrine of the Mean (中庸, pronounced 'Jungyong' in Korean) in particular, the researcher sought the possibility of education on morality and ethics that will be able to prevent adolescent deviation. This study suggests that the morality and ethics held by Confucian doctrine can prevent adolescent deviation and open a new horizon of ethics education.

• The Journal of the Korea Contents Association
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• v.18 no.7
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• pp.253-261
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• 2018

The purpose of this study is to find the theories of public policy in Confucian politics during Choson Dynasty. As a result of the analysis, there are five implications. First, the area of Confucian policy of Choson consisted in authority, organization, financial policy, affection for the people, and li(ritual propriety). Second, major political context had been maintained from King Se-Jong, through King Sung-Jong and King Yeong-Jo to King Jeong-Jo in the perspective of dynasties' characteristic. Third, there were major ideas on Confucius's idea for li in early period, $Zh{\bar{u}}z{\check{i}}^{\prime}s$ idea for the authority in late period and Mencius's idea for financial policy in major risk situation. Fourth, there were five periods with establishment, foundation, crisis, restoration and collapse in the change of public policy. Fifth, $Zh{\bar{u}}z{\check{i}}^{\prime}$ and $Ch{\acute{e}}ng{\cdot}zi$ had influenced bigger than Confucius as a factors of policy making. This study has been promoted the complement of context analysis and understanding of semantic analysis with implementing dictionary using two language with Korean and Chinese.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.1
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• pp.252-263
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• 2016

This study considered the factors of city brand reinforcement and city revitalization through a case study of two cities that were successful in revitalizing using a brand strategy. World leading cities are securing city competitiveness through the culture resources, particularly traditional culture, as a key asset to highlight the cities' uniqueness in increasing their value. The Confucianism influence on Korean traditional culture has a valuable content like etiquette, ritual ceremony, food, education, etc. as well as culture heritage in historical architecture. Therefore, it can be used as the city's assets to promote it worldwide. On the other hand, there is difficulty in preserving most Confucianism culture content and the intangible cultural properties have been neglected. This needs to be applied actively to be used on a city brand strategy. This study reviewed the successful case of Andong city in Korea and Qufu city in Sandong, China and suggests ways of raising the cities' brand power.

• Journal of Ethics
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• no.74
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• pp.35-62
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• 2009

This study purports to explore the possibility of establishing the theory of ethics education based on the concept 'Gyeong(敬)' in Early Confucianism. There was a negative viewpoint on Confucianism directly after the modernization of Korea. However, a positive trend for Confucianism has emerged in almost all sorts of studies even though the results of the studies in Moral education are not always successful. West moral education theories and traditional ethics education theories should be integrated dialectically so that traditional ethics education may be updated. Recently a reappraisal of traditional values has been undertaken as a replacement of liberal democracy values. Faced with the modern civilization's crisis and a decline in morals in Korea, reverence needs to be dealt with in ethics education. This study is primarily concerned with the nature-transcendental relation whose concrete concept is 'Gyeong(敬)' in Confucianism. And the study attempts to put forward the theory of reverence-centered ethics education. The contents of the study consists of the substance of 'Gyeong(敬)' in Early Confucianism, and practical principles and methods of reverence-based ethics education. Some tasks of moral education are also suggested for the scientific establishment of reverence-centered ethics education.

• The Journal of Korea Institute of Information, Electronics, and Communication Technology
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• v.9 no.1
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• pp.90-99
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• 2016

The present study investigates the realization of tourism culture welfare by using Confucian heritage. From June 13 to November 7, 2014, site surveys and interviews were conducted for hyanggo (hyanggo: Confucian temple and school to teach students in Joseon Dynasty period), seowon (seowon: a memorial hall for Confucianist services to honor distinguished scholars and statesmen) and nujung (nujung: outdoor pavilion or gazebo) located in Youngwol -gun. Questionnaire pertaining to site survey and in-depth interviews for the building owners and managers was used to collect necessary data and scientific investigation was performed for analysis. As a result, the historical background was found to be culturally valuable asset for both region's tourism and culture welfare. Secondly, hyanggyo and seowon were found to exhibit traditional Confucius cultural form, while nujung exhibited a rare architectural trait. Hence it seems necessary to develop a different social tourism resource specialized for nujung. Thirdly, the rendering of Confucius heritages to tourism culture welfare resources thus far seems to be insufficient; hence, development and operation of marketing programs will be necessary. The implications of the present study require succession and modern reinterpretation of Confucian heritages for further development into digital tourism that will encompass Confucian culture and today's culture. Furthermore, studies of the tourism culture welfare policies that will promote the co-existence with the region will be needed.

• The Journal of Korean Philosophical History
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• no.28
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• pp.237-266
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• 2010

This thesis is to check whether the modernization, promoted mainly in 1960-1970 of Korea may have the relations with Confucian values or have a gap between this and that, and have the question about the idea of the appearance of modernity under Park Jung-hee's government, which is based on the viewpoint that Confucianism would have been made ill use of or have contribution to the nation-directing modernity, especially to the modernization of people. In a sense this thesis demands the overcome of the modern ills such as social dichotomy, leaving out matters of locals, and neglecting the diversities and singularities of creatures, resulted from efficiencies and uniformity caused by nation-centralism. At first Confucianism have represented humanism with a view to finding the mean between the two of locals, affairs, and men. As such it has seek to find centrality, which means my real mind for meeting outward things or the optimum as the mean, the best state between of the two. The political doctrines modified from Confucian learnings including chung, hyo, samgang, and oryun worked as the mechanism for finding nation-directing modernity. As a result we have lived in the modernity, strengthened by nation-centralism. And the leading concepts in related with Neo-Confucianism had people lose their spaces of desire for their own future or got them to be narrow. Accordingly the modernization of Korea means not an integral space in which we can achieve what we want in various aspects, but a deficient space to be complemented, resulted from the centralization of all conditions of life, dichotomous way of approaching matters by nation-centralism, far from being the essence of Confucianism. In the end the rapid modernization by the leaders in Korea has given rise to the concentration politics, economy, and so forth on Seoul as the center. Then we should deeply reflect the deficiency state of centralism like this and how Confucianism would have been responsible for it and will give how to relieve the unequal centralism of nation. Now for this matter we would like to expect our study in the future.v

• The Journal of Korean Philosophical History
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• no.53
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• pp.9-33
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• 2017

The objective of this thesis is to take review historical awareness of Baek-Moonbo(白文寶, 1303~1374) who lived in late Goryeo. Baek-Moonbo became interested in Confuciaism, the influence of Gwon-bu(權溥) and Baek-ijeong(白?正), and worked hard to reform the old egime by focusing on the Confucian scriptures and trying to reform thepeople of the nation. Instead of returning to the principles of heresy, Baek-Moonbo attempted to reverse the topograpy divination theory, including the Confucian scriptures of the Buddist criptures, and attempted to eradicate the land system, including the Baebulsungyu(排佛崇儒) of the Confucian scriptures. Most important of all, the importance of social change was the significance of social change to the most efficient means of realizing the lives of the people in the society according to the social structure of the Confucian society. Actively speaking for the public in his time and having the same attitude as the Neo-Confucian scholars in the late of Goryeo, he kept criticizing the abuse of the power by powerful families who made the people fall into a state of distress and misery.

• The Journal of Korean Philosophical History
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• no.30
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• pp.37-57
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• 2010

Su-un 'sicheonju' is emphasised transcendency of god that it is sincerity, earnestness and belief in the practice ethics. But he is exhibited the ancient sage-kings of ancient propriety and humanity, righteousness, propriety and wisdom. Su-un 'sicheonju' change 'insicheon' of Hae-wol at immanence of god the emphasis. He is exhibited 'sainyeocheon' in the practice ethics. Eu-am is changed 'Innaecheon' more immanence of god the emphasis. He exhibit good the subject of human. It's the change cause research Su-un. He exhibit Confucianism ethics at the same time as point out Confucianism because Hae-wol and Eu-am is changed the emphasis at the subject of human. It is influenced pantheism and the theory of social evolution.

• The Journal of Korean Philosophical History
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• no.30
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• pp.123-159
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• 2010

Dongyi (Chinese: 東夷; pinyin: $D{\bar{o}}ngy{\acute{i}}$; Wade-Giles: Tung-yi; literally "eastern 'barbarians'") was a collective term for people in eastern China and in the east of China. People referred to as Dongyi vary across the ages. The early Dongyi culture was one of earliest neolithic cultures in China. According to the earliest Chinese record, Zuo Zhuan, the Shang Dynasty was attacked by King Wu of Zhou, while attacking Dongyi, and collapsed afterwards Dongyi culture was one of the oldest neolithic cultures in China. Some Chinese scholars extend the historical use of Dongyi to prehistoric times, according to this belief, the neolithic culture correlates to Houli culture, Beixin culture, Dawenkou culture, Longshan culture and Yueshi culture, five evolutionary phases. Deliang He, thinks that Dongyi culture used to be one of the leading cultures in neolithic China. The writing system of Dongyi was one of the oldest writing systems in neolithic China. There are opinions that the 20 pictogram characters discovered in a Dongyi tomb (山東?縣大汶口墓葬) in Shangdong indictates some of the characters found, like "旦, 越, 斤, 皇, 封, 酒, 拍, ?", are still used in Chinese characters. There are also opinions that Dongyi people were the inventor of arrows. Some classic Chinese history records like Zuo Zhuan, Shuowen Jiezi, Classic of Rites, all have some similar records about this. [3][4] The legendary god of archery in Chinese mythology, Houyi, could also be a Dongyi leader. Based on archeology findings, Dongyi people's ancestral worship totem is bird-shaped. In the meantime, The fundamental thing that Koreans should do is to find out Korean identy. Koreans cannot achieve their goals unless they enforce politics economics, educations, etc. in harmony with their own identity. However, some people say that Koreans do not have any dentity on the grounds that there is no Korean traditional thought. This view is, however, absolutely absurd because it is impossible for a nation to exist for oner five thousand years without having it's own native characteristics. The most essential thought in Korean identity is Confucius' In(仁). In is originated from Yi(夷) or Yi-jok(夷族)'s heart. On this account, Confucius' In can be a precious thought to Korean people who have been suffering from many problem caused by the absence of Korean identity. If Korean could understand their original characteristics and if Korean couldrealize that their original characteristics are Confucius' In, then our culture and identity recovery of though may maximize efficiency of country and society development.

• Korean Journal of Social Welfare
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• v.38
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• pp.126-152
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• 1999

The social welfare system in modern world is generally recognized as the most effective measure against the social problems in capitalist societies. When a social welfare program is introduced to solve a social problem, however, it used to cause another new problem at the same time. In order to overcome this circularity, we need to consider not only quantitative but also the qualitative aspect of social welfare. In line with this problematic, this thesis tries to examine the social welfare thoughts in Confucianism in order to rethink the meaning of social welfare. In contrast to the modern social welfare as a social right, the social welfare in Confucianism was basically regarded as the grace of a king whose purpose was to legitimate his domination. But it was also based upon Confucian humanism and institutionalized into the Confucian govern mentality. It was practiced through the Confucian communality whose basic concept lies in the traditional family system. The social welfare in this society was to be fulfilled automatically by promoting the production and by consolidating the solidarity of the community. The social intervention, therefore, was principal1y indirect and preventive rather than direct and postfactum. The social welfare supports in Confucian societies included not only the material but also the psychological. In these senses, it sounds like that the Confucian welfare system reached the very high standard. Although the real practice should be cautiously differentiated from its ideal state, we may find interesting implications from the social welfare thoughts in Confucianism.