• The Journal of Korean Philosophical History
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• no.52
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• pp.365-392
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• 2017

In the present life of us, the challenges, we face essentially, relate to human quality and personality. It is a fact that can be easily understood through a situation of present education and the law. The research in the eastern philosophy of the 'personality' has been handled in regard to Yangmingxue, but a practical principle of education can be also found in an aspect of Zhuzixue indeed. That is Zhu'zi's study of 'gaining knowledge by the study of things' which was criticized by Yangming. This paper is to examine that with 'gaining knowledge by the study of things', which is known as study of 'zhi', we can find the practical principle which is applied to the education of personality. This research is to examine the relationship between 'Zundexing(尊德性)' and 'Daowenxue(道問學)' which are characters of cultivating study of Zhuzixue and the characteristics of the study of Zhu'zi by examining 'gaining knowledge by the study of things', the main method of 'Daowenzue'. This study, then, to show the meaning of study of 'gaining knowledge by the study of things' exploring prncan appropriate education of personality in this time drawing practical principle which can be applied to education of personality through the process and principle of 'taking the objective principles(格物)' and 'achieving morl self-Congnition(致知)'. Then, through the process and principles of 'taking the objective principles' and 'achieving morl self-Congnition ', this paper explore factors of the education of personality and the principles that can be applied in the education field, so as to reveal the significance of studying 'gaining knowledge by the study of things' in terms of the education of personality for this age.

• The Journal of Korean Philosophical History
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• no.30
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• pp.59-86
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• 2010

This paper tries to study theoretical transformation about modernity by analyzing changes of the concepts of Gaining Knowledge of the Study of Things(格物致知). Gaining Knowledge of the Study of Things(格物致知) was the main concept to explain the thought of Neo-Confucianism(性理學). But in the Modern era Gaining Knowledge of the Study of Things(格物致知) was understood as the meaning of Science. In Neo-Confucianism(性理學) Gaining Knowledge of the Study of Things(格物致知) was closely related to the side of human duty and the moral value judgement. But in the modern meaning Gaining Knowledge of the Study of Things(格物致知: Science) was focused to scientific study of the objective matter. So the Science on Gaining Knowledge of the Study of Things(格物致知學) effect to breakup the thinking of Neo-Confucianism(性理學).

• The Journal of Korean Philosophical History
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• no.43
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• pp.141-170
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• 2014

Science of gaining knowledge by the study of things[格物致知學]' is the translation of Science in Chosun age. Science of gaining knowledge by the study of things[格物致知學] which is the highest stage of new science is the symbol of the transfer of universal culture to the western modern civilization from old-fashioned confucianism. Modern western culture and the scientific way of thinking make man as a object to scientific research. Thinking method of social Darwinism made man believe to think like them as the modern method. And also such thinking method made man militarism and imperialism are right thinking and research methods. The core to think the science of gaining knowledge by the study of things[格 物致知學] as a violent thinking method is the Confucianism. By this method Park Eun-sik criticize this side of scientific technology as the means of militarism. Till now we pointed to think of the traditional philosophy as the tool of the western modern philosophy about war criminal. Now we rethink of the Confucianism asset as a tool of Korean Modern Culture. Musungmumul[無誠無 物] will offer moral basis to think humanism of the scientific technology of the modern western culture.

• Journal of the Korean Institute of Landscape Architecture
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• v.44 no.3
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• pp.79-93
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• 2016

The present study aimed to understand the taste of literati appearing in the Korean-Chinese garden by comparing "Yanghwasorok(養花小錄)" and "Zhangwuzhi(長物志)", which are one of the representative gardens in Korea and China. The main subject of comparison is plants; the research results are as follows. First, Gang Hui-an stated that the ultimate purpose of growing and appreciating the gardening plants is the completion of oneself, while Wen Zhen-heng(文震亨) used gardening plants as a means to practice a life of reclusiveness(隱逸). Second, Gang Hui-an claimed that growing plants is human's cultivation of virtue on the basis of Confucian view's gaining knowledge by the study of things(格物致知), whereas Wen Zhen-heng realized the taste of 'elegance(雅趣)' through form of plants or planting method. Third, although plant preference of literati of both countries is similar in many parts, there is a slight difference for putting gardening plants in pots and appreciating them. For example, even for selecting or placing pots, simplicity and lightness are characteristically reflected from Gang Hui-an while splendor and refinedness are characteristically shown from Wen Zhen-heng. Moreover, in light of the taste of appreciation of literati of the Song Dynasty(宋代), which is a sample of literati spirit, Gang Hui-an inherited the inner world of the spirit whereas Wen Zhen-heng expressed 'literati-ness' in visual images.

• (The)Study of the Eastern Classic
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• no.34
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• pp.89-112
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• 2009

Park Se-dang who has the pen name of Seogye is a man in the 17th century. Then, Joseon Dynasty is try to restore the state which became impoverished by two wars. When Sung Confucianism of Chu-tz was dogmatized, Seogye analyzed independently the scriptures and was regarded as a traitor against Sung Confucianism. Therefore, this paper discussed the understanding of Seogye's works and its social reflection through the research data about Seogye. Although Seogye has blue blood in his veins, he belonged to a non-mainstream group in the faction of Seo-in and had a liberal inclination. That he has shuned in the school of Sung Confucianism owed to Sabyeunrok of his work, and its main reason is his criticism against Song Si-yeul. He argued the two principles different from Chu-tz's three principles. Also, he not accepted the Chu-tz's theory and was similar to the Wang Yangming school in the issue of gaining knowledge by the study of things Now to conclude, Seogye outstretched the liberal inclination in Sung Confucianism apart from the interpretation of scriptures. He was not indulged in Sung Confucianism of Chu-tz that was gradually ossifying at that time and took his own line. And he devoted himself to the study of practical learning and the education for younger scholars, and had acted as mediator between the Sung Confucianism of Chu-tz and the Practical Science that was in full bloom in the period of King Young-jo and King Jeong-jo.

• The Journal of Korean Philosophical History
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• no.42
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• pp.39-70
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• 2014

Neo-Confucianism of Myungjae Yoon Jeung either accepted Yulgok Neo-Confucianism as it was or modified it. In this study, his Neo-Confucianism was divided into acceptance and modification in Yulgok Neo-Confucianism and examined. In the acceptance of Yulgok Neo-Confucianism, it was clarified that Neo-Confucianism of Myungjae Yoon Jeung thoroughly inherited characteristics of Yulgok Neo-Confucianism, including 'Yiguijimyo', 'Yitongguiguk' and 'Guibalyiseungildo'. However, Myungjae was not just satisfied with inheriting Yulgok Neo-Confucianism as it was, but modified and inherited the theory of Yulgok by suggesting his own original preaching. There were three original preaching of his in overall; 'emphasis on the control of Li', 'argument method on a theory of gaining knowledge by the study of things', and 'perception on moral mind, human mind and human desire'. Ultimately, it is concluded that Myungjae modified, inherited and developed Yulgok Neo-Confucianism to adjust a theory of Neo-Confucianism in a position of 'Yiguijimyo', based on 'a theory of Guibalyiseungildo' of Yulgok as a Confucian scholar of Giho school. It is consistent with his life philosophy that he avoided speculative arguments on Neo-Confucianism and pursued solid study(實工) with solid mind(實心). It is also consistent with his view of learning that he believed that theories of ancient sages were already rich that we should read them and practice their true knowledge(眞知), and making an effort on writing regardless of them was not a study of Mushil(務實). However, due to his younger students, he was classified as a scholar who emphasized the control of 'Li' the most in Yulgok school, and a new academic tie of Giho Soron was created. It is the most important significance that Neo-Confucianism of Myungjae has in that of Giho.

• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.46-69
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• 2013

The results of study on the meaning landscape and environmental design techniques of the Byulup, Yoohoedang garden(Hageowon) based on the story in the collection of Kwon Yi-jin (Yoohoedangjip, 有懷堂集), are as below. First, Yoohoedang Kwon Yi-jin (有懷堂 權以鎭 : 1668~1734) constructed a Byulup garden consisting of ancestor grave, Byulup, garden, and a school, through 3 steps for 20 years in the back hill area of Moosoo-dong village, south of Mountain Bomun in Daejeon. In other words, he built the Byulup(別業, Yoohoedang) by placing his father's grave in the back hill of the village, and then constructed Yoegeongam(餘慶菴) and Geoupjae(居業齋) for protection of the pond(Napoji, 納汚池), garden(Banhwanwon, 盤桓園), and ancestor graves, and descendants' studying in the middle stage. He built an extension in Yoohoedang and finally completed the large-size garden (Hageowon) by extending the east area. Second, in terms of geomancy sense, Yoohoedang Byulup located in Moosoo-dong village area is the representative example including all space elements such as main living house (the head family house of Andong Kwon family), Byulup (Yoohoedang), ancestor graves, Hagoewon (garden) and Yoegeongam (cemetery management and school) which byulup type Byulseo should be equipped with. Thirdly, there are various meaning landscape elements combining the value system of Confucianism, Buddhism and Taoism value, including; (1) remembering parents, (2) harmonious family, (3) integrity, (4) virtue, (5) noble personality, (6) good luck, (7) hermit life, (8) family prosperity and learning development, (9) grace from ancestors, (10) fairyland, (11) guarding ancestor graves, and (12) living ever-young. Fourth, after he arranged ancestor graveyard in the back of the village, he used surrounding natural landscapes to construct Hagoewon garden with water garden consisting of 4 mountain streams and 3 ponds for 13 years, and finally completed a beautiful fairyland with 5 platforms, 3 bamboo forests, as well as the Seokgasan(石假山, artificial hill). Fifth, he adopted landscape plantation (28 kinds; pine, maple, royal azalea, azalea, persimmon tree, bamboo, willow, pomegranate tree, rose, chinensis, chaenomeles speciosa, Japanese azalea, peach tree, lotus, chrysanthemum, peony, and Paeonia suffruticosa, etc.) to apply romance from poetic affection, symbol and ideal from personification, as well as plantation plan considering seasonal landscapes. Landscape rocks were used by intact use of natural rocks, connecting with water elements, garden ornament method using Seokyeonji and flower steps, and mountain Seokga method showing the essence of landscape meanings. In addition, waterscape are characterized by active use of water considering natural streams and physio-graphic condition (eastern valley), ecological corridor role that rhythmically connects each space of the garden and waterways following routes, landscape meaning introduction connecting 'gaining knowledge by the study of things' values including Hwalsoodam(活水潭, pond), Mongjeong(蒙井, spring), Hosoo(濠水, stream), and Boksoo(?水, stream), and sensuous experience space construction with auditory and visualization using properties of landscape matters.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.175-183
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• 2021

Gongjae Yoon DuSeo(1668~1715), from Haenam in the late Joseon Dynasty, is a scholar-born painter who was active during King Sukjong. He is the person who created the foundation as a pioneer of realist paintings in the late Joseon period during the transition from the middle to the latter period. He was born in Namin's prestigious family, but he ended his career as part of a partisan fight and immersed himself in painting and learning. 18C, the beginning of the late Joseon Dynasty, was a period when Silhak emerged and the Jinkyung era opened with awareness of nationalism. At this time, by incorporating the Silhak thought into the art world, the real reformed aesthetic consciousness was demonstrated to pioneer common people's customs, the application of Western painting methods, the pursuit of realist techniques, and the introduction of Namjongmuninhwa. His view of painting, who thoroughly learned the old things and pursued change, must have both the form and spirit that he can achieve 'HwaDo' only when it has the science of 'learning and knowledge' and the technical elements of 'practice and quality' emphasized. He has worked in a variety of reconciliations. In particular, portrait paintings are characterized by ihyeongsasin's realistic expressions of aesthetics. His masterpiece, 「Self-portrait」, excels in extreme-realistic depiction and innovation in composition, and stands out with an unconventional experimentation spirit that expresses his mind and thoughts in a painting with a sense of resentment. His landscape paintings combine to express the form as it is and mental notions, and beautifully embodied Do as a form, thus achieving ihyeongmido, which reached the level of'joyfulness forgotten even the heart of joy'. On the other hand, the generalization of the common people using various common people's lives as the subject of an open-mindedness aimed at gaining the facts of ihyeongsajin, a passive protest against corrupt power and an expression of a spirit of love. Since then, his painting style has been passed down from generation to generation to his eldest son Yoon Deok-hee and his grandson Yoon Yong, leading the change and revival of calligraphy art in the late Joseon Dynasty.