• SUVANNABHUMI
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• v.3 no.1
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• pp.1-23
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• 2011

This paper traces the process how Confucianism was established as a state ideology in Vietnam. Confucianism is said to have first been introduced into Vietnam around the early 3rd century. However, it had been outshone by Buddhism until the 1389s when Ho Quy Ly rose to power and emphasized pre-Qin Confucianism. In 1428, Lê Loi founded a new dynasty and changed the state ideology from Buddhism to Confucianism. Despite this radical shift, however, Confucianism was not firmly established at the beginning of the Lê Dynasty. It was Lê Thanh Tong (1460-1497) who fully established neo-Confucianism as the state ideology. The reason was that he devoted himself to the study of Confucian texts from a young age and sought to strengthen his own royal authority by emphasizing the neo-Confucian concept of loyalty and filial piety.

• (The)Study of the Eastern Classic
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• no.37
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• pp.307-344
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• 2009

This year of 2009 is the 420th anniversary for the high treason case in the year of ox (year 1589). Until now, there is an endless discussion still progressing about Jeong, Yeo Rip. The evaluation of such individual varies widely according to the viewpoint of each individual. However, the problem is that such confusion or issue is exaggerated under the pretense of his idea's progressivity. The true identity and ideology of Jeong, Yeo Rip will become clear once we review such fact from the origin. This article considered abstract and ideological evaluation of occasion and took its approach thoroughly based on the historical research of literature. Until now, some parts academic world have denied and argued about the fabrication about every details of Jeong, Yeo Rip and event of high treason in the year of ox while accepting the habitual sentence spoken by such individual without a doubt. They have exaggerated Jeong, Yeo Rip as an 'Incompleted Revolutionist' or 'Individual of Revolutionary Ideology'. However, it is imprecise to speak about the terminology of 'Revolutionary'. His ideology is simply elucidating the principal of original Confucianism or a new interpretation of the principle of Confucianism. Jeong, Yeo Rip wanted to contradict the system of national school based on the Zhu-xi's ideology and returned to the principle of original Confucianism. His idea of utopia based on the Confucianism arouse out of the intention of reviving the spirit of original Confucianism. His antagonistic propensity to Zhu-xi's ideology or political idea has transcended the principle of justification based on Sung Confucianism and was also logical and realistic. He was forced on to the deadly circumstance since the society of Joseon Dynasty couldn't accept such logical and progressive idea and deemed him to be nothing more than a disturbing element for the society.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.227-237
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• 2004

The concrete, practical orientation of the Chinese toward the aim of communal harmony conditioned their approach toward philosophical differences. Ideological conflicts were seen, not only by the politicians but by the intellectuals themselves, to threaten societal well-being. Harmonious interaction was finally more important to these thinkers than abstract issues of who had arrived at the 'truth'. Perhaps the most obvious illustation of the way the Chinese handled their theoretical conflicts is to be found in mutual accommodation of the three emergent traditions of Chinese culture, Confucianism, Taoism and Buddhism. Beginning in the Han dynasty(206 BC-AD 200), the diverse themes inherited from the competing 'hundred schools' of pre-imperial China were harmonized within Confucianism as it ascended to become the state ideology. The harmony among confucianism, Buddhism and Taoism, traditional philosophical trend in China, is very important research subject at contemporary circumstance. For its cultual influences to surrounding nations, such as Korea, japan and Vietnam etc., are so crucial.

• 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 Korean Society of Rural Planning
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• v.13 no.2
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• pp.39-49
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• 2007

The objective of this paper is to investigate the development of Silhak as a Korean epistemology, to investigate the implications of Silhak in Korean society, and to discover further environmental implications. The main discussion of this paper concerns with the epistemology of environmental philosophy. Epistemology is based on the justification of certain knowledge and social philosophy. Epistemology, from the Greek words episteme (knowledge) and logos (word/ speech) is the branch of philosophy concerned with theories of the sources, nature, and limits of knowledge. Since the seventeenth century, epistemology has been one of the fundamental themes of philosophers, who were necessarily obliged to coordinate the theory of knowledge with the development of scientific thought. It is a general belief that Western ideology is substantially embedded in Eastern ideology due to physical and metaphysical colonial involvement. We argue that ecological crisis may be resulted from western epistemological mechanical view, thus we suggests a Korean epistemology as an alternative. In this paper, we seek possibility of epistemological alternative of nature in the Korean traditional epistemology incorporating the epistemology of Sung confucianism and The Silhak.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.281-290
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• 2013

Objective : The medicine originated from Taoist tradition which identifies itself with medicine, making a harmonic combination between taoist theory of life fostering(養生論) and confucianism was a everlasting task for Ru-Yi, Li-chan who attach great importance to Confucian-medicine. Differing from the ideological background of precedent medical theorists, made his own confucianism the main theory of medicine. I think we need a rational reflection over these issues and am trying to focus on it. I hereby analyse the Ru-Yi, Li-chan's viewpoint on Taoism since after Ming(明)-dynasty during which his theoretical ideology has bloomed in chinese medicine. Method : I analyze the sentences in Li-Chan's Yisuerumen(Medical beginner's book, 醫學入門) From the perspective of Confucianism and Taoism. Result & Conclusion : Li-Chan understood Taoism from the viewpoint of Confucian medicine. Thus, He accepted the life-fostering of Taoism from the point of Confucian-moral cultivation. He emphasized the role of the Xin(mind, 心) and he was rejected Taoist mysticism. He interpreted Medical classics-Huangdineijing(黃帝內經) from the perspective of the Confucian classics and understanding of each other was similar position. Because he was a Confucian scholar and medical scientists.

• Lingua Humanitatis
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• v.7
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• pp.93-122
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• 2005

China, the nation which reigns the society consisted of several ethnic groups, has been interested in universal virtues since its early eras, due to the social demand for their integration. Confucianism, therefore, traditionally has been executing this function as a transcendant world, and at present the Marxism takes its role instead. After its reformation and opening, the market economy was allowed to set in China, which means that the traditional ideology of integration comes to face the crisis occurred by new trend of the individualism which is gradually spreading. The people who make the policies and the intellectual people in China who noticed these phenomena, are trying to make measures to cope with this contradiction. Despite of their trials, they are destined to find nothing but powerlessness in front of the powerful marketing strategy of the commercialism which adroitly adapted to their measures. In this situation, the transcendant world to reach, which these people are appealing again is the totalitarian ideology that persistently has been maintained through history of China. The movie, Hero, is the one of these attempts. This paper offers you the analysis of this cultural agony of contemporary China.

• Journal of architectural history
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• v.6 no.3 s.13
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• pp.45-59
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• 1997

One of the main purposes of architectural history is the analysis of existing designs in order to find laws and orders of certain types, while space planning emphasizes the generation of design. In this study, relational space planning methodology is used to generate Chosun upper-class housing prototypes based on 'Yaejae' logic model. During the Chosun Dynasty era in Korea, Confucianism was the ruling ideology for its society. The patio type house was the main upper-class housing type during the Chosun Dynasty, and it can be viewed that space planning was heavily influenced by the law of 'Yaejae' in Confucianism. The logic of 'Yaejae' can be interpreted as relationships between spaces. Relational space planning methodology that reasons through constraint propagation is used to generate prototypes. Prototypes are compared in order to verify actual applications of the logic into space planning.

• The Journal of Korean Philosophical History
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• no.42
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• pp.71-103
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• 2014

Park Se-dang (朴世堂, 1629-1703) is a figure rebuked as a "disturbing enemy of the Confucian canon" (斯文亂賊), having composed the Namhwagyeong Joohaesanbo (南華經註解刪補), the sole commentary on every chapter of the Zhuangzi (莊子) in Joseon Dynasty. This article purports to articulate the significance of Park Se-dang's composition of the Namhwagyeong Joohaesanbo within Joseon Dynasty in the 17th century, through the comparison between him and Zhu Xi (朱熹, 1130-1200), the founder of Neo-Confucianism, the mainstream ideology of Joseon Dynasty, in their recognition of the Zhuangzi. Since Neo-Confucianism attained an absolute status as the canonical doctrine in Joseon Dynasty, the other thoughts, including the thoughts of the Laozi and the Zhuangzi, could not be discussed without their relationship with it. Park Se-dang's recognition of the Zhuangzi does not deviate far from Zhu Xi's recognition of it. While his composition of the Namhwagyeong Joohaesanbo might be said to have inherited and deepened Zhu Xi's recognition, it can also be seen as an attempt to escape from Neo-Confucianism in some aspects. Due to this complication, when the faction of the Noron (老論, a faction separated from the Seoin in the Joseon Dynasty, the hard-liners) rebuked him as a "disturbing enemy of the Confucian canon," they did not mention neither his Shinjoo Dodeokgyeong (新註道德經, New Commentary on the Laozi) nor his Namhwagyeong Joohaesanbo. In his Namhwagyeong Joohaesanbo, Park Se-dang does not think that the Zhuangzi is in diametrical opposition to Confucian thoughts. Firstly, he emphasizes that Zhuangzi faces the actual world with ultimately positive concern, though from a critical perspective. Secondly, he seeks common grounds between the thoughts of Zhuangzi and Confucians, proving that Zhuangzi emphasizes human relationships between father and son or between king and subject. Thirdly, he illuminates Zhuangzi's theory of human nature from a new perspective in order to reestablish Confucian theory of human nature. Fourthly, he attempts to apply Zhuangzi's thoughts in order to overcome contemporary consumptive political feuds, including the splits of political factions or the disputes about ritual proprieties (禮訟論爭). Park Se-dang's composition of Shinjoo Dodeokgyeong and Namhwagyeong Joohaesanbo was a complementary measure for Confucianism, his proper mainstay being Confucianism. He attempted to escape, not from Confucianism itself, but from the absolutism of Neo-Confucianism. In the 17th century Joseon Dynasty, when Neo-Confucianism was becoming dogmatized and absolutized as a canonical doctrine and a dominant ideology, Park Se-dang's composition of Namhwagyeong Joohaesanbo was a very innovative attempt, which shows that he established himself as a pioneer to escape Neo-Confucianism, having consolidated his own unique and progressive academic province, differentiating himself from traditional Confucian scholars in his objective.

• Korean Institute of Interior Design Journal
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• v.13 no.5
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• pp.3-10
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• 2004

A built space reflects its society's philosophy, culture and technology of its time period. The study explores interrelation between Toey-Gae's 'Kyung' (Piety) philosophy and architectural designs of the 'Do-San' Sau-Dang (School). Toey-Gae is a leading scholar during Chosun Dynasty who built the Do-San School to teach and showcase Sung Confucianism. He is known for his teachings and practice of 'Kyung' philosophy in all aspects of his life including his work and designs. It is also known that he personally picked and purchased the land best suited to display spirit of 'kyung' philosophy while directing the base design and construction of the building. His attentions to details are evident in his choice of city, building site, and way he arrange his designs within the natural environment. Thus, we can safely presuppose the design of Do-San Sau-Dang was created following Toey-Gae's ideology in its buildings and environment. By examining Toey-Gae's philosophy of 'Kyung' through his writings, physical location and actual designs of Do-San Sau-Dang, we can understand how this ancient philosophical ideology and thoughts were translated to a physical form and its space. The study will also explore the importance of such ideology in the society at the time and how it influenced physical and mental activities of its people.