• Journal of Distribution Science
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• v.18 no.11
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• pp.47-59
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• 2020

Purpose: The purpose of this study is to investigate the distribution of ancient Korean books around the world, and to study the process and impact of Myongsimbogam's distribution to East Asia and Europe. Research design, data and methodology: This study conducted literature research as its research method. The scope of research covers Korea, China, Japan, Vietnam, Spain, Germany and Russia. Results: Ancient Korean books were distributed through the Kwanpan and Banggakbon, and leaked overseas in historical circumstances. Myongsimbogam was distributed to Korea, China, Japan, Vietnam, Spain, France, Germany, and Russia. Myongsimbogam was the first ancient book to be translated into Western languages. Conclusions: The distribution of Myongsimbogam promoted the exchange of spiritual civilizations in the East and West, and became the basis for maintaining an individual philosophy, as well as social order. Therefore, the distribution of Myongsimbogam needs to be further expanded. For this, it is necessary to translate Myongsimbogam into English and popularize it through e-books, audio books and various lectures. While previous studies on Myongsimbogam have mainly focused on personality and moral education, this study is significant in that it examines the distribution and dissemination process of Myongsimbogam, its influence and significance.

• The Journal of the Convergence on Culture Technology
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• v.2 no.1
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• pp.45-51
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• 2016

Aristotle said 'Poet is that from who can give happiness, therapeutic effects to the reader.' He say to 'mimoumenon' it means a native Image restored. However, Kant said that Aesthetic is requested not only reappearance but freedom. This result is that between joyful freedom and reason of the judgement of tasted feeling. Because Art ever created is the spirit of the moral ideals, and those who combine the best of the joy. I think need to more communication and joy than their theories. For poet is replaced to be communicated and joyful for our happiness and freedom.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.153-192
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• 2014

This article's purpose is to overcome the inadequacy of deliberative democracy for communication on the basis of Haewonsangsaeng. The inadequacy of deliberative democracy for communication is presented as the following two. First, as deliberative democracy treats civic virtue as instrumental thing, deliberative democracy is still in moral solipsism. Second, as deliberative democracy doesn't consider 'the inequality of power' among diverse political positions, the project of deliberative democracy for communication ends up in the exposure of the inequality of power among diverse political positions. Sangsaeng in Haewonsangsaeng concerned with inter-relationship over individualism treats civic virtue as original motility. In this context, Sangsaeng in Haewonsangsaeng is the alternative notion to overcome the first inadequacy of deliberative democracy for communication. Haewon in Haewonsangsaengas is the condition for Sangsaeng. and Haewon's method is to exclude or to eliminate the structural frame of Sanggeuk meaning mutual conflict and antagonism. This article presents two structural frame of Sanggeuk. First, First structural obstacle as internal obstacle is suggested through analyzing pluralism on the basis of existential philosophy. The result of the analysis is the 'antagonism' between the hegemonical value and the peripheral value. Second structural obstacle as external obstacle is the extinction of public sphere caused by the growth of market and the expansion of bureaucracy.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.753-782
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• 2012

This paper attempts to look at how the question of cultural identity can be discussed in terms of which "a family of the minds" as a unit can be given meaningful form of interpretation. I found its real possibility in the James family, especially in Henry James Senior, William James, and Henry James Junior since they represent important cultural context reflecting their European relationship in terms of American cultural consciousness. This research is divided in two parts; the first part of this study consisted of the elder James's role as a source of moral aesthetic consciousness for the two children, the second part consisted of showing different aspects of inter-relationships between father and sons and between brothers in the process of identity construction. I examine different aspects of the identity formation process of William James and Henry James Junior by arguing different ways of making relationship with their father's philosophy to illuminate how they reflect and represent American cultural consciousness, and to define the meaning of the Jamesian mind in American cultural history.

• Trans-
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• v.4
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• pp.65-86
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• 2018

In this paper, I chose one of various agenda for life in a philosophical film world view and explored the core of dialectical relation between free will and responsibility. Freedom and responsibility, Existential and inferiority, etc, The conflict of humanity on the crisis of faith have been A comparative study based on the discussions of East Asian religious philosophy and Western philosophy. Including compare the three commonalities and differences with Jean Paul Sartre's 'subjectivity ideology due to the existence of free will' on existentialism in contemporary Western philosophy and The theory of the 'moral autonomy originating in the good will' of the Enlightenment philosopher Immanuel Kant and Concept of 'consciousness' of the life essence of Keiji Nishitani Based on the analysis of the film. In addition, the problem of free will in the viewpoint of nature, along with the individual's point of view, is comprehensively supplemented by the idea of the "nothingness" of the philosopher Zhuang Zhou. A selection of the Polish film Dekalog: Eight and make a basic conclusion of the final by argumentation and analysis as a case of the dialectical relation between the free will and responsibility.

• The Journal of Korean Philosophical History
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• no.39
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• pp.29-52
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• 2013

Philosophy of respect righteousness advocated by Nammyung points to what first needs to be done to drive social changes. It is consistent with the Confucianism, which views the world from within oneself. After all, developing a proper view of the society starts from looking at oneself in the right perspective. The view that personal cultivation can develop into cultivation and eventually reform of the entire society is also present in Confucius' belief that one can only be at peace after disciplining oneself and observe good manners only after perseverance. Also, one can lead the world in peace only after disciplining one's body and mind. In other words, it suggests that individuals and the community where they belong to are not independent from one another. Rather, individuals gather to create a society and righteous individuals are the basis for righteous society. These principles of social system in Confucianism can be understood as a mutual or layered division and integration. The society is not conflicted with individuals or the nation but rather perceived as moral communities to co-exist. Hence, power of execution observed in the philosophy of respect and righteousness by Nammyung is identical to power of execution applied to the society. The power of execution shows up as 'the execution of righteousness' in Nammyung's philosophy of respect and righteousness. It is also demonstrated in the acts by Nammyung's disciples when the nation was at crisis. This is what differentiates Nammyung's new-Confucianism in Joseon Dynasty from Toegye or Yulgok as he tried to deliver 'the execution of righteousness.' It does not mean that neo-Confucian scholars did not emphasize the importance of execution, but Nammyung, in particular, warned how deceitful ideological or inner-directed thinking can be since they fail to come up with concrete solutions to social issues. In summary, Nammyung's moral discipline and training based on respect and righteousness cannot be evaluated in a state of vacuum separate from social and historical aspects but under the context of enlightening virtue and social execution. This can draw the conclusion that Nammyung's execution of respect and righteousness is in the starting point of the realistic 'theory of social reform' for creating a better world.

• (The)Study of the Eastern Classic
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• no.48
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• pp.225-252
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• 2012

In this paper, the writer examined the procedural changes of Zhuzi(朱子)'s theory of ZhongHe(中和), and also investigated the evaluations thereof made by the later generations. In the stage of ZhongHeJiuShuo(中和舊說), Zhuzi(朱子) ignored the theory of Lidong(李?), which was traditional theory argued by DaoNam School(道南學派). He met Zhangshi(張?) of HuXiang School(湖湘學派) and followed the school's philosophy, 'XianChaShiHouHanYang(先察識後涵養)', meaning what you should do first prior to making great efforts in self-cultivation is to examine the past, when desiring to know yourself. Even though Zhuzi(朱子) had learned the method of moral cultivation from Lidong(李?), he was fascinated by such method of moral cultivation as 'XianChaShiHouHanYang(先察識後涵養)' advocated by HuXiang School(湖湘學派) through discussion with Zhangshi(張?). This tells that he only recognized the fact that there were no achievements WeiFa(未發), but only the achievements YiFa(已發). In the stage of ZhongHeXinShuo(中和新說), he realized the mistakes committed in the time of ZhongHeJiuShuo(中和舊說), and put emphasis upon the achievements in the time WeiFa(未發). Zhuzi(朱子) had explained the relationships among mind, nature, and emotional bond as by his theory, 'XinTongXingQing(心統性情)', meaning that mind controls humans' original nature. Also he followed self-cultivation of Respect, no longer believing the Huhong(胡宏)'s XianChaShiHouHanYang(先察識後涵養). Such a method of self-cultivation means that his method of moral cultivation centered on the achievements YiFa(已發), which was originated from HuXiang School(湖湘學派), had been changed into the method of moral cultivation with a focus on the achievements WeiFa(未發), which was theory argued by DaoNam School(道南學派). However, Zhuzi(朱子)'s theory of ZhongHe(中和) that had seemed perfect began to be discussed and polished again during Joseon Period through the debates between Ligu(栗谷) and Niuxi(牛溪) in the 16th century, and through the debates between Youan(尤庵) and Yuxuan(寓軒) in the 17th century, also through the HuLuoLunZheng(湖洛論爭) represented by Nantang(南塘) and Weiyan(巍巖). Since Zhuzi(朱子)'s theory of ZhongHe(中和) had some flaws, it had to put through such debates as mentioned above. Those debates were generated because imperfections were found in the theory of ZhongHe(中和) by Zhuzi(朱子).

• The Journal of Korean Philosophical History
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• no.56
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• pp.151-180
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• 2018

Since the completion of the theories on human ethics and moral had been established to pursue by Confucian thinkers like Confucius and Mencius, they generally had agreed to present the basic principles for human education which every human could be the sage. In these principles for human ethics and morality there is on the premise that the knowledge about your own ethical and that the completion of the so-called act(爲) and learning(學). They had given to us that how to get a goal for the ethical and moral lives there are several academic oriented methodology will have act and learning set. In the point of achieving complete figures which act and learning for good society, there was named the sage(聖). This concept sage has two major types. One is on for the political figures that completed, and the other one is for the realm of academic side. Confucian as above mentioned the moral human being is equipped with a complete personality and political ability to make man and society perfect. Confucius has been understood as a complete human being. Yes, ideal for these two types of figures will be fulfilled in some way? They take a mystical ability to a priori or a posteriori, such as human effort can reach the sage. There are many thinkers are obvious and logical answer for this major problem in the system of confucian philosophy I have been trying. About the sage(聖), inherently natural learning(生知) occur to the position sage or knowledge (學知), can lead to there are two of the doctrine for that problem. With the study of learning and knowledge on human beings and real society the two systems concerned together. In fact, the main content of the "Analects of Confucius" we have a set of ethical and moral values not the benevolent conversation about Jin(仁) and his disciples a steady emphasis but on in praise of learning (學) for. However, at the time in Han Tang(漢唐) Han Wi(韓愈) and Wang Chung(王充), according to such thinkers the sage is already a priori determined, cannot be reached by human effort. But At the beginning of the Neo-Confucianism, Cheng I(程?) for the pioneer this Song(宋) scholars, regarding this issue could rebirth the thought that every human could be the sage through the learning as the pre-Chin(先秦) times.

• The Journal of Korean Philosophical History
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• no.57
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• pp.9-30
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• 2018

The paradigm of existence and recognition was changed in the context of modernity in Choi Han-gi's thought, in which the resource of all things and all affairs was not li but ki and li could be guessed from ki. And there are lis in the sphere of recognition as well as in that of existence in Choi Han-gi's thought, which might be different from traditional thought system such as Neo-Confutionism. li is called Yuhaenguili in his ontological theory and Chucheukuili as one epistemological part. At anyhow there are many lis, which may be approached as the meaning of mechanism, in his philosophy. Besides there are, not only ontologically but also epistemologically, energetic factors, named as Unhwaki, whch are generating, moving, changing and altering. In his Kihak as an ki categorical thought, above all one's experience is of importance. He believed moral act, for example the expose of saving mind that was called Cheukeunjisim by Mencius, could be derived from social experience or contact. And he thought that the recognition of moral act might be achieved by the action of mysterious energy names as sinki of the essence of mind. Like these aspects, all things and all ones have their active, movable, and changeable natures in the sphere of both existence and recognition in Choi Han-gi's thought. In this way he got out of the previous ideas and presented practical and modern way of life to us.

• 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.