• 건강소식
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• v.19 no.7 s.200
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• pp.48-51
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• 1995

우리나라에서 소위 노인문제가 제기되기 시작한 것도 꽤 오래 되었다. 현대판 고려장이니 노후대책의 필요성, 핵가족화에 따른 노인소외 등의 문제가 수없이 제기되어 왔지만, 이에 대해 이렇다 할 구체적 대책은 아직까지도 마련되지 못하고 있는 실정이다. 그렇다고 해서 노인을 양로원에 보낸다는 것은 유교사상이 잔존하는 우리의 정서가 허락하지를 않고...... 그러나 이처럼 지키지도 못할 도덕적 양심에 몰릴 것이 아니라 이제는 정말 보다 편안한 노후를 위한 대책이 사회적 · 국가적 측면에서 해결되어져야 할 시점에 왔다. 이런 면에서 이번호에 소개하는 유당마을과 같은 유료양로원은, 앞으로 우리나라 노인문제 해결의 한 방법이 될 수 있을 것 같다.

• 건강소식
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• v.28 no.4 s.305
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• pp.28-29
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• 2004

과거 담배가 남성의 전유물로 여겨지던 시절에는 여성의 흡연율이 전반적으로 대단히 낮았다. 그러나 담배로 인한 폐해가 늘어나고, 담배의 해로움에 대한 연구결과들이 보고되면서 남성의 흡연율은 선진국을 시작으로 감소추세에 있지만, 여성의 흡연율은 세계적으로 급속한 증가추세에 있다. 유교 문화권에 속해 있는 우리나라의 경우, 여성 흡연율이 아직 그렇게 높은 편은 아니지만, 1990년대에 들어서면서 젊은 여성으로부터 급속하게 증가하고 있기 때문에 이에 대해서 심각한 고민과 적극적인 금연운동이 필요한 상황이다. 여성은 같은 양의 담배를 피워도 남성보다 건강상의 피해를 보는 정도가 더 심하다는 연구 결과 들이 많다. 여기에 덧붙여서 최근의 연구 또한 흡연하는 여성이 담배를 끊으려고 할 때 남성보다 더 끊기 어렵다고 보고하고 있다. 금연이라는 것이 원래 쉬운 것은 아니지만, 여성에게 특히 더 어려운 이유가 무엇일까?

• Journal of the Korean Society of Clothing and Textiles
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• v.18 no.4
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• pp.566-573
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• 1994

The Purpose of this study is to the organization principles of mourning dresses in Confucianism. The results of this thesis summarised as follow: The organization of mourning dresses laying stress on LiGi, the book of rites has six kinds of contents, Fushu. It is established on the rules and regulations of a religious sect in Confucianism, ZongFa. The succession ideology of ZongFaism has played on important parts in formation and conservation of the large familly system by the medium of mourning dresses with 5 classified costumes, WuFu. And the familly system in mourning dresses makes the rules in kindship category and primogeniture by WuFu grades.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.58-65
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• 2015

Compared to pavement of Chinese palace gardens, those of private gardens in south part of the Yangtze River(長江) in China shows variety of patterns. In order to figure out what causes the difference in paving pattern, this article focuses on the traditional Chinese ideologies during the all time. An analysis on 'Classical Gardens of Suzhou', which has been designated as UNESCO World Heritage, was used to determine how ideologies have influence on paving pattern of Classical Gardens. As a result, various Chinese ideologies such as Nature worship, Totemism, Confucianism, Taoism, Buddhism, and Folk Culture were found in paving patterns of the private gardens. Pattern of sun in the Retreat & Reflection Garden(Toisawon) is an example of Nature worship among primitive beliefs of ancient China. Phoenix pattern of the Couple's Retreat Garden(Ouyuan, Liuyuan) reflects Totemistic beliefs. Confucianism is the underlying philosophy of Eight Square pattern, Six Square pattern, and Cross Square pattern. These patterns were mainly used to pave large area and easily found in many gardens. Patterns reflect Taoism are "Wufu holding life" pattern(the Five blessing holding life, 五福捧壽), Flat peach pattern, and Alluding Eight Immortals pattern. Paving patterns related to Buddhism are patterns of 'Eight treasures' and Endless knot pattern appears most frequently since it expresses concept of reincarnation well. Paving patterns shows folk culture and beliefs of the time in China are bat, butterfly, dragonfly, frog, carp, and coin(ingot).

• Korean Journal of Social Welfare
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• v.38
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• pp.309-335
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• 1999

The purpose of this study is to classify welfare regimes using the method of qualitative comparative analysis(QCA). By formalizing the logic of qualitative analysis, QCA makes it possible to bring the logic and empirical intensity of qualitative approaches to studies that normally call for the use of quantitative methods. In QCA each case is conceived holistically, as a configuration of conditions, not a collection of scores on variables. Major findings of this study are as follows. Firstly, major explanations for welfare state differences are partly supported. Indicators relevant to each explanation can appear to be important only if other causal conditions are considered. For example, in the interventionist welfare states, high GDP per capita must be combined with the weakness of the Right and ethnic homogeneity. Otherwise, it can't discern interventionist from liberalist welfare states. Secondly, the equation for the interventionist welfare states includes multiple causal conjunctures. Many studies of welfare state find the same results. The third main finding is that IDV(individualism index) which is proxy for the weakness of informal network matters. Combining with other variables, IDV seems to be important in explaining the emergence of Confucian welfare states.

• Journal of Korean Home Economics Education Association
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• v.19 no.4
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• pp.137-151
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• 2007

The characteristics of Hyeonmoyangcheo-ism (wise mother, good wife) in the 1950s, which were observed through the girls' school curriculums and homekeeping textbooks, were arranged as follows. Firstly, Hyeonmoyangcheo-ism in homekeeping textbooks in the 1950s stressed the modern housewife. The Confucianwomen's virtues, such as submissiveness, faithfulness and samjongjido (obedience to father, husband and son), that were in girls' moral training and home management textbooks during the Japanese imperialism. This was a part of girls' education built on democracy and equality asserted by a new Korea, the 'modern nation'. Secondly, with the increasing demands for women's labor after the Korean War, women's occupations were reinforced and incorporated in homekeeping textbooks in the 1950s. Even though having a job was a secondary task to the role of a homemaker, the details of women's occupation illustrates the characteristics of Hyeonmoyangcheo-ism in this period of time. Thirdly, The resident practice program emphasized the tradition women's behavior along with the modern homemaker, the rational designer of homekeeping. This seems to have been reinforced from the criticism towards women based on Westernization after the Korean War.

• Sijohaknonchong
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• v.19 no.1
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• pp.207-234
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• 2003

The purpose of this research paper is to study the characteristics of Huang Yunseok's sijo and it's implications for his poetic intentions. Huang Yunseok's sijo is didactic in its presentation of facts and ethical lessons. The two main facts it presents are royal favors and his clan's pride. Royal favors concern. for example, encouragement of the king, the king's birthday and deathday, and securing a government position by the king's order. His clan's pride concerns, for example, the geographically wonderful place of Huang Yunseok's ancestor's tomb, his ancestor's great conduct, his clan's beautiful tradition, his birth place, and his birth dream. The main content of the ethical lessons concerns cultivation of the human mind and practicing Confucian ethics. Examples of the former describe the purpose of Confucian study, the ethical doctrine that human being's inborn nature is good, the character of the human mind, and the method of cultivating the human mind. Examples of the latter describe the moral rules to govern the Five Human Relations, separation between husband and wife, and discrimination between males and females. The poetic intention of Huang Yunseok's sip consists of political and economic self-promotion and theoretical devotion to Confucian ideology. Proud of his educated, high Confucian clan, he tries to get self-promotion politically and economically by vowing loyalty to the king. He implies devotion to the Confucian ideology through his description of the practice of the Confucian moral rules, the clinging to traditional Neo-Confucianism, and his insistence on the Neo-Confucian theory that all human beings and animals are the same in their original nature. In conclusion, the didactic character of Huang Yunseok's sip stems from his intention to promote himself politically and economically and his theoretical devotion to Confucian ideology. The way of indicative expression originates from the didactic character of Huang Yunseok's sijo.

• The Journal of Korean Philosophical History
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• no.54
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• pp.185-220
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• 2017

This study analyzes the behavior of China in the international context of East Asia based on the in-depth understanding of Confucian Sino-centrism. The rise of China is a dream to be realized for Chinese while actually it is regarded as new threats for the neighboring countries. It is therefore no surprise that the neighboring countries that once subordinated themselves to China voluntarily feel threatened by the resurrection of China. The reason is that China is pursuing hegemony based on China's stronger power rather than seeking culture and morality as they did in the past. The new hegemonic pattern seems not to contribute to the China's profit, only to increase the tension among North East Asia. That's because the neighboring countries are active in expanding military expenses with strengthening ties with the US. In this context, is it possible that China can rise gently without threatening the neighbors? There must be a way. It is that China will be born as a superpower with Confucian morality as the way the Confucian Sino-centrism is intended. When the neighboring countries are impressed by the way the China treats them with moral virtues, the leadership of China will be strengthened of itself. It is the most desirable way of realizing the dream of China.

• The Journal of Korean Philosophical History
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• no.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• The Journal of Korean Philosophical History
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• no.53
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• pp.63-100
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• 2017

In this article, I researched Nam Dae-nyeon's(1887~1958) thought of Neo-confucian theories, interpretation of confucian canons, and evaluation of historical figures. First, from the side of Neo-confucian theories, he asserted that Qi(氣) had behaviors and Li(理) had not. About his teacher Jeon Wu's(田愚) theories, he thought that those were in tradition of Confucius(孔子) and Mencius(孟子), but not emphasized presidence of mind. And he criticized the theory of mind was Li(理). Second, from the side of interpretation of Confucian canons, Nam Dae-nyeon's study centered on Four Books(四書). This showed he was in tradition of Neo-confucianism. Through this studies he emphasized the importance of Confucian Ren(仁) and Filial piety(孝), self-consciousness as gentry(士). Third, from the side of evaluation of historical figures, Nam Dae-nyeon evaluated many Chinese and Korean scholars, for example, Qu Yuan(屈原), Lu Zhong-lian(魯仲連), Zhen De-xiu(眞德秀), Lu Long-qi((陸?其), Zhang Lu-xiang (張履祥) of China, and Jeong Mong-ju(鄭夢周), Zho Kwang-jo(趙光祖), Yi Hwang(李滉), Yi Yi(李珥), Jeon Wu(田愚) of Korea. And his criteria for evaluation of historical figures was fidelity and insight.