• Journal of Christian Education in Korea
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• v.78
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• pp.153-189
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• 2024

This study sought to find the characteristics of the Protestant faith that emerged during the early missionary work of Korean Protestants in the Andong region of Gyeongsang Province, where Confucianism was developed. In the early days of Korean Protestantism (1905-1935), it focused on the life and lifestyle of Elder Lee Sang-dong, a nobleman with a background in Toegye Confucianism, who converted from Confucianism. Elder Sang-dong Lee's life and journey of faith can be illuminated and the implications can be connected through the theology of the faith community by Christian education scholar J. h. Westerhoff III. Westerhoff viewed Christian education as forming the values and worldview of individuals in the community while the faith community adapts to society and culture. Westerhoff's view of Christian education is that these values appear as a way of life within social and cultural processes, and this life helps to reveal various aspects of life based on different environments. As Sang-dong Lee began reading the Bible, he came to believe in Jesus and accepted the worldview of the Bible. The values o f the Bible accepted in this way opened up a world view shown by the Christian Bible rather than Confucian Toegye Neo-Confucianism in the encounter between Confucianism in the late Joseon Dynasty and early Protestant church history. Thus, he lived the lifestyle of a believer who put the words of the Bible into practice in the life of a Confucianism nobleman. He founded the Posan-dong Church and started a church with a martyrdom faith community. He was the first in Andong to sing the March 1st Independence Movement on his own, advocated the Korean Independence Movement, liberated slaves and demonstrated the equality movement, and established new education at DeoksinSeosuk. By implementing it, it faithfully fulfilled its role as a teacher of the enlightenment movement and catechesis. In the early days of Korean Protestantism, Lee Sang-dong, a layman who held the office of elder rather than a minister in an institutional church, is a practical example of the values and lifestyle shown through the encounter between Confucianism and Protestantism in the Andong region, the stronghold of Confucianism. It can be seen as providing deep insight in modern church history and from the perspective of Christian education.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.

• The Journal of Korean Philosophical History
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• no.29
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• pp.153-178
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• 2010

The aim of this research was to examine the traditional Confucian view of self-realization in East Asia and the meaning of life implied therein. The researcher closely reviewed the phase of self-realization of both Confucius and Mencius who are central in Confucianism, especially in the primordial Confucianism, and after investigating maturity of personality as well as educational characteristics thereof, the researcher tried to elicit its modern significance. In Analects, Confucius who is the founder of Confucianism mentioned about 'the pleasure of studying and practicing what he has learned'(學而時習 "Hagisiseup" in Korean), since after, his past was then just the process of self-realization that lasted throughout life. That is, the six phases of self-realization, to wit, 'bending on learning(志學, "Jihak")-'standing firm'(而立, "Irip")-'having no doubts'(不惑, "Bulhok")-'knowing the decrees of Heaven'(知天命, "Jicheonmyeong")-'ear being obedient organ for the reception of truth' (耳順, "Isun")-'able to follow what my heart desires without transgressing what is right'(從心, "Jongsim"), are lying hidden and undeveloped during lifetime, and, at the same time, these phases illustrate the state of enlightenment of life in an in-depth manner. By showing the process of living which is being sublimated in respect of quality, and by going through important process of self-innovation up to six times during lifetime, Confucius edifies us the activity of complete self-realization as well as the importance of education and learning. Meanwhile, these are connected to Mencius in a similar pattern, and strong influence of the characteristics of the learning of the mind and heart( 心學, "Simhak") based on his philosophy permeates the self-actualization phase of Mencius. Mencius' self-actualization phase is expressed in terms of six stages, viz., Person of Goodness(善人, "Seonin")-Trustworthy Person(信人, "Sinin")-Person of Beauty(美人, "Miin")-Great Person(大人, "Daein")-Sage(聖人, "Seongin")-Divine Person(神人, "Sinin"), and these six phases of self-actualization process are educational and learning model for people who dream actualization of perfect personality during their lifetime. Confucian and Mencian view of self-realization congruent with self-discipline internally, and it also reveals a stereotype of human externally. These are a process of performing organic ideals in order for cultivating oneself and regulating others(修己治人, pronounced 'sugichiin' in Korean) which has been pursued by Confucianism. Briefly, these self-realization phases are the arts of living that will lay foundation for "Being Born Human, pronounced Saramim' in Korean" and for becoming "Fully Human, 'Sarmadoem'" and finally for "Human Feelingness, 'Saramdaum'

• Journal of the Korean housing association
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• v.15 no.5
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• pp.13-20
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• 2004

This comparative study on the confucian characteristics of the space for men on the upper-class house took two approaches. Firstly, even though Korea and China accepted same Confucianism, they developed their own Confucian cultures and differentiated house types. Therefore, the process of developing various type of house can be observed as to adopting Confucianism. Secondly, identification of each country can be appeared by looking into the house developing process. Preceding studies about traditional houses of Korea and China usually focused on style analysis. However, this study approaches to house arrangement through understanding the base of each culture and people.

• Journal of the Korean Institute of Rural Architecture
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• v.17 no.1
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• pp.83-94
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• 2015

The area of domestic urban design and architecture has established its original characteristics as various programs and functions were created in the drastically changing society. Such features have been presented in a certain type of patterns or unique formations, which demand a gradual development of designs in harmony with the functions and roles of the city and thus designers are forced to continue thinking deeply on this matter in their own perspectives. In particular, such demands are outstandingly high in reality in historical cities such as Andong, which this study works on. As the design contest winner is based on the geographical characteristics and locality, Confucianism and seonbi(Korean classical scholar) spirit, which are regarded as a philosophy of value, how the traditional concepts could be reflected in the plan was the focus of the discussion. The conclusions deduced from such a background include the following. First, it is necessary to make an approach on the basis of the concept in traditional architecture at the complex planning level based on the ideology in the implementation plan that requires traditionality for a complex design with contemporary functions. Second, it is important to approach this as an exploration of a solution to globalize Confucian culture in the future based on the cultural characteristics of the region and the environmental characteristics of the surroundings. Third, beginning from a concept that explains the complex to a concept that explains individual buildings, it is necessary to reflect characteristics in which the realization of a traditional space is planned in three dimensions.

• Korean Journal of Child Studies
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• v.22 no.4
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• pp.315-330
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• 2001

The purpose of this study is to research for the educational method developing morality of the preschool children. For this purpose, the embodiment method based on Confucianism was conceptualized and compared with the existing methods of instruction. The research was conducted by dividing into 3 groups such as embodiment group, discussion group and usual group with 161 subjects of 4~5 years old preschool children. Six week program was composed from "Yangjungpyon(養正篇)" and was compared to the curriculum of kindergarten and primary school as the educational content. To measure the effectiveness of the Confucian method, the Test of Basic Life Habituation and Autonomy Rating Scale were used. The result showed that the embodiment group which followed the present method was more effective than the other two groups of existing usual methods in both ages.

• Journal of the Korean Geographical Society
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• v.35 no.2
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• pp.281-294
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• 2000

지난 몇 십 년간 한국사회는 급격한 도시화와 시-공간 압축을 겪었다. 이러한 변화는 한편으로는 정체성 혼란을 심화시켰으며, 다른 한편으로는 여가시간의 증대를 초래하고 있다. 이 정체성 혼돈과 여가의 증대 경향이 대중들로 하여금 ‘삶의 질’요구를 제기하게 하였다. 이 논문에서는‘삶의 질’향상이 자연과 장소에 대한 문화적 감수성 회복을 통하여 이루어질수 있다고 주장한다. 여기서 문화적 감수성이란 자연과 장소에 대한 심미를 의미한다. 16세기의 위대한 유학자 퇴계 이황의 경관독해처럼, 유교적 자연미는 숭고미가 아니라 자연합일 감성이다. 유학자들은 이러한 자연에 자신을 합일(정체화)하는 감성을 가지는 것을 최선의 일상적 실천으로 삼았다. 생생불식하는 자연의 모습을 ‘천지의 마음’으로 보고, 그것을 체득하는 것에 자기수양의 궁극적 목적을 두었기 때문이다. 퇴계는 자연합일이 아니라 거주 과정에서 형성된 인간-자연 간이 감성적 연계에 관한 것이다. ‘삶의 질’추구는 인간과 자연생태계 간의 심각한 단절을 극복하기 위한 참된 거주경험에 대한 욕구이다. 우리는 유학자의 ‘자연합일’감성으로부터 진정한 거주경험을 배울 수 있다.

• Korean journal of communication and information
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• v.19
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• pp.37-63
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• 2002

The previous study has assumed that dialogue and debate could not have been activated by the hierachical Confucian norm and political authoritarianism in Korean society. Political democracy has developed in Korean society since 1987. But many observers have pointed out that the culture of debate still remained undeveloped in Korean society. This study assumes that the key factor of determining the quantity and frequency of debate is the polilitical factor such as authoritarianism, but the determining one of qualitative dimension such as debate competence derived from the epistemological tradition. In order to ascertian this hypothesis, this study explored the epistemological basis of Confucian thoughts in comparison with the classical Greek thoughts. In classical Greek society, philosophers considered that the purpose of debate is to find and to ascertain the truth. Bur Confucian scholors didn't look upon questioning the truth. Instead they considered practicing or doing of the truth worthful. Therefore, in a society which were much influenced by the Confucian thought, the culture of debate could not have been developed.

• The Journal of Korean Philosophical History
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• no.38
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• pp.97-128
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• 2013

Originally confucianism is closer to communitarianism than to individualism. The ideal of confucianism is to realize ethical community. Chu Hsi's theory of the Song dynasty reestablishes the ideal of ethical community and dignitaries(士大夫) take the job to realize it as their own vocation. There are many developed 'family clans and kinsfolk societies', 'local covenants and sacred storehouses' and 'private academies' in the Chosun dynasty as in the Song dynasty. These communities are three kinds of axial confucian community, which are both natural ascriptive groups and voluntary contract groups in nature. Communities of Chosun dynasty are to strengthen the solidarity through friendship and mutual help as well as to cultivate good customs in society. Also these traditional communities are managed by democratic procedures, as these are originally voluntary contract groups. On the other hand, traditional neo-confucian self-training theories like that individual personality should be harmony with general order, or one should pursuit his private interest according to fair principles are the process of sublimation private individual into public citizen.

• The Journal of the Korea Contents Association
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• v.21 no.4
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• pp.123-136
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• 2021

While same-sex marriage is officially legal in 28 countries, widespread discrimination continues against people in the LGBTQ community in Confucian Asian countries. This study examines how media exposure affects attitudes towards gay men using the cultivation theory in China, where LGBTQ issues are still censored in media. Moreover, this study looks into the immediate effect of watching gay content on attitudes towards a friend's coming out. Based on the survey of 236 young adults aged 18-22, the study results showed that heavy viewers of gay content and female had a more favorable attitude towards gay men. Furthermore, while the participants favored non-gay content, those who viewed gay content were more supportive of a friend's coming out than those who watched non-gay content. The findings indicated the cultivation effect on attitude towards same-sex relationships in a Confucian Asian country that can be used to foster a more inclusive society.