• Journal of Korean Philosophical Society
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• v.126
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• pp.25-52
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• 2013

In this thesis, the author will examine how modern philosophical expression manifests in the field of ethics based on Kant's Ethics. The author will critically assess whether Kant's Ethics is an appropriate rational theoretical alternative to overcome today's ecological crisis. In the first section, the author lists the characteristics of modernity. The purpose of this section is to show why Kant's Ethics must be understood in the context of modern age and how his ethics expresses the ideology of the modernity(I). In the second section, the author will analyze the challenge Kant's Ethics face in relation to ecological crisis from the context of dualism between person and thing(II). In the last section, the author will inspect the flaw of Kant's Ethics based on his positive position regarding vicarious duties toward animals, and pose the basic direction of the theory of ecological publicness that can overcome the limits of Kant's Ethics in the context of a critical reconstruction of neo-confucian tradition(III).

• (The)Study of the Eastern Classic
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• no.48
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• pp.91-116
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• 2012

Writing is a process and work of expressing one's own feelings and thoughts that are not contained in rigid forms; however, the literary trend and environment during the Late Joseon was not so tolerant. A revivalist approach to writing was dominant during this period, which was summarized in the expression that "Prose must be written in the style of Qin and Han; and Poetry in that of High Tang. "Hence, it was practically a taboo to express one's raw emotions and disregard the custom and regulations of writing. Nevertheless, literati, who got tired of the dogmatic rule of Neo-Confucianism at the time that refused to see the changing world and the pseudo-archaic writing that merely imitated the outside and was empty inside, attempted new styles of writing to escape from the model or example and what was familiar. Lee Yong-hyu, who was in the middle of such transformations, learned the trends of Late Ming and Early Qing through the newly imported Chinese books and created his own style that reflected his personality. His writings refused the Neo-Confucian system of thoughts, which was a dominant ideology of the time, paid attention to the human nature and emphasized the restoration of the self. His writing could be described as being anti-pseudo-archaic and criticized the pretentious trend of the time. He argued that in order to restore the true self, one must recover the innocent mind that was bestowed on human by heaven/nature (cheon-li, 天理), and for this purpose, one must straighten out one's mind (sim, 心). His argument is similar to that of "Yangming School of Mind," which could be represented by the phrase, "Mind is the Principle (心卽理)." Yangming School claimed that moral principle existed within one's mind; and this was in stark contrast with the Neo-Confucian idea that "principle (li)"was external and transcendent, and was spoken by the great Confucian masters and written down in Confucian Classics. By denying the externality of the principle and underscoring its immanence, the idea that centralized Confucian Classics and canons was dismantled. Lee Yong-hyu's writing styles that denied the model and emphasized the restoration of the self was influenced by such thoughts. However, one must neither hastily judge that he is an advocate of Yangming School of Mind, nor determine the anti-pseudo-archaic writers' ideological basis as the philosophy of Yangming School. Once it is rigidly defined, be it Zhu Xi's philosophy or Wang Yangming's philosophy, it becomes another model that one must abide by, and again the self disappears. Thus, Lee Yong-hyu defied any kind of model that claimed authenticity or precedence and wished that people would live independently as oneself, and left such claims and wishes in writing. That is the reason, after more than two hundred years later, we still read his writings.

• (The)Study of the Eastern Classic
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• no.33
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• pp.97-129
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• 2008

Sin-jeokdo (Hogye, 1574-1663) was a general of patriotic army who protected the region of Euseong at the time of Qing dynasty's invasion in 1627(Jungmyo) and 1636(Byongja). He was an prominent figure outside government as well as a faithful confucian who spent his life with reading and teaching junior scholars after disgraceful treaty in the year of Byongja. Hogye understood the neo-Confucianism in terms of the whole duty of men(綱常) and righteousness(義理) which was in the status of sole official academic subject and thought its practice only hinged upon the practice of filial piety and brotherly love together with loyalty and sincerity based on morals between sovereign and subject, father and son. He, therefore, emphasized that the righteousness only can be accomplished by dying of children and subjects for filial piety and fidelity respectively, at the time of commotion. This was his spirit of righteousness which repelled Japanese army in the Imjin War and he insisted on defeating Japanese army in accordance with this spirit. Hogye's practice of righteousness is grounded on the spirit of Chosun Confucianism which stressed actual practices of moral principles and duties. His practice of righteousness shows internalized cultural sinocentrism and moral-centric, ethic-centric characteristic of Chosun Confucianism. Moreover, the moral consciousness which was shown in Hogye's thought helped to keep Korean's pride and observe morality and it served itself as a basis of commencement of nationalistic military, religious movements afterwards.

• Journal of Korea Entertainment Industry Association
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• v.8 no.2
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• pp.9-18
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• 2014

This study is to carry out literary study about the subject of Martial Study in Song Dynasty which was in charge of military strategy education. Martial Examination and Martial Study were related to military officials in China, and also have important value of historical materials in physical education dealing with martial arts as traditional physical activity. To be a military official would be possible to correspond with such requirements as knowledge that sports experts should have, leadership as a leader, and ability reinforcement through physical training, and the effort to pass Martial examination as the chance of status rise contributed to developing sports and culture because the necessity of training military arts was emphasized in social situations. Martial Study establishment became a clue of creating and spreading the notion that General should have virtue and justice as an ideological style of new-Confucianism (neo-Confucianism and Sung Confucianism) in Song Dynasty. After founded in 1043 and equipped with a formal aspect in 1072, Martial Study got the political effect and improved national competitiveness while its function of cultivating and selecting excellent capable persons was going on smoothly. Educational contents in Martial Study were understanding and flexibly applying the skills of infantrymen, cavalrymen, and bowmen and the meanings and theories of confucian classics, testing problem solutions of reality, and teaching the measures of the problem. Martial Study included three aspects of military capable persons, war, and weapons and took charge of the function of education, selection, and promotion, steadily supporting development and continuance of Martial examination institution.

• Journal of Sasang Constitutional Medicine
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• v.30 no.1
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• pp.1-6
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• 2018

In modern western science, the humanities and social sciences are separated from the natural sciences. However, new interpretations should be explored based on holistic concepts and the principles of wholeness found in eastern nature. Examples of the latter from Korea include Lee Je Ma's Sasang Constitutional Medicine(SCM). We aimed to examine the features and problems associated with SCM, as well as approaches to these problems. Sasang constitutional medicine suggests that an individual's constitution is determined congenitally, and the body and mind need to be considered simultaneously when treating disease. And SCM thinks that individuality is important in clinical practice even in social relationship. SCM needs to develop for objective diagnoses, and basic research needs to be conducted in parallel such as study of the Confucian classics and neo-confucianism. Expanding the scope of patient-centric academic exchange has been raised as an important issue to exchange with Western medicine and so on. SCM can be the medicine that places humanity at the center, and its mentality could apply to preventive medicine and personalized medicine. So it has positive influence on construction of a healthy society and improvement of healthcare worldwide.

• Journal of architectural history
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• v.19 no.5
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• pp.49-63
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• 2010

With the effect that the Yipsu-ryong(入首龍) of Ju-san(主山) influenced on the layout in the view of geomantic topography(形勢), how Ahn-san(案山) affected the layout plan of the Korean academics of classical learning(書院) is researched. And how the "Jirisinbeob(地理新法)" which had been written by Ho-sun-sin(胡舜申) was applied to the Korean academics of classical learning in the view of Li and Ch'i(理氣) is studied. In Fengshui, the method to pick out a site and to confirm the direction for building construction was divided into two, one of them was 'the geomantic topography', which included 'Ju-san following type(主山順應形)', 'Ahn-san stressing type(案山重視形)' and 'Ju-san & Ahn-san complex type(主 案山混合形)'. And the other is the 'Rule of direction(向法)'. The Korean academics of classical learning was applied by the geomantic topography of Fengshui for its layout and direction, regardless of political, regional and period factors. So when the Sa-rim(士林) needed to set direction for the Korean academics of classical learning, the ground that was appropriate to the geomantic topography of Fengshui was selected. Therefore, the Sa-rim who was abused in Neo-Confucianism had a mind of stressing geomantic topography of Fengshui and they applied it positively for building construction.

• Journal of Korean Medical classics
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• v.24 no.6
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• pp.49-61
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• 2011

The concept of Mingmen(命門) was originated from "Neijing(內經)" and "Nanjing(難經)", respectively meaning eye in "Neijing" and right kidney in "Nanjing". But the Mingmen theory had been developed on the basis of the concept of Mingmen in "Nanjing" thereafter, and it had been influenced by the Taoist alchemy in the process of explaining the relation between the concept of Xianghuo(相火) and Yuanqi(元氣). Out of this the Mingmen theory had been changed as a thing that comprises newly the concept of Huo(火), and consequentially the dispute about the arrangement between Mingmen and Xin(心) had been consistently progressed, because Xin is the center of Huo. And on the other hand, because Xin is also the center of mind, the influence of the state of Xin which is projected to Mingmen had also been discussed. Based on the facts like this, this study will discuss the possibility of the extension of the concept about the function of Mingmen. That is, this study will add up the concept of Mingmen in "Neijing" to the Mingmen theory so far, will add up the concept of Zhijue(知覺) to the Mingmen theory. The concept of Zhijue had been originated from the Neo-Confucianism in Song dynasty, and this study thinks, in the light of the concept of Zhijue, the concept of Mingmen could be viewed from a new perspective, that is, from a view of mind.

• Journal of architectural history
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• v.7 no.2 s.15
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• pp.63-76
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• 1998

Seowon(書院) was an institute for education and sacrificial rite, established privately in rural villages throughout the middle period of the Chosun dynasty(1392-1910), where scholars researched classic studies, cultivated personal characters in accordance with the Neo-Confucianism, nurtured young disciples, and performed rites at a secluded shrine where spiritual tablets of honorees were housed. This study examines the architectural characteristics of Pilamseowon(筆巖書院) in Chans'seong, Chollanamdo Province, Korea. Through the study, the architectural characteristics of Pilamseowon were found as follows: First, Pilamseowon moved twice since it had been established. Second, through the moving, the area of Pilamseowon was expanded and buildings were added. Third, some buildings of Pilamseowon reflect the previous condition of the seowon site. Take Hwakyeonroo(廓然樓) as an example, which is the main entrance pavilion of Pilamseowon. Pavilion is an appropriate type of building in sloped site. Before Hwakyeonroo was moved to the present site, it was located on sloped site, where Hwakyeonroo accordingly took the pavilion type of building. Present site condition of Pilamseowon is plane, nonetheless, Hwakyeonroo has the pavilion type of building, which reflects the previous condition of the building site. Forth, Pilamseowon consists of six spatial domains and each domain has its own entrance gate to outer area.

• Journal of architectural history
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• v.24 no.1
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• pp.61-70
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• 2015

This is a study on the construction of the Heungcheon-Temple. The results are follows. 1) The Heungcheon-Temple was anticipated to be the Jeongneung. However, when completed, the Heungcheon-Temple was symbolized Buddhism; moreover, there was a stupa enshrined sarira. The stupa was a land mark in Hanyang. While king Sejong repaired the stupa, it disappeared during the regin of King Jungjong. Before it disappeared the stupa signified a Buddhist event and a rite of good fortune. 2) The stupa was constructed using a double-frame, and there was a stone-stupa in an octagonal multi-layer temple. This single location consisted of a sarira space and a worship space. 3) Buddhist Relic(Sarira) worship was to witness holiness and therefore reics could be moved according to need. It appeared as though Buddhist Relic worship occurred in Southeast Asia. 4) The Heungcheon-Temple stupa was considered a new and superior architectural-symbol to comfort people and recognize the new order of Ming and neo-Confucianism. Therefore, the stupa was a good alternative to politics, religion, and external relations during the early Joseon era.

• Journal of Sasang Constitutional Medicine
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• v.25 no.3
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• pp.135-144
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• 2013

Objectives Two conflicting readings of "Donguisusebowon" so far have been presented that Sasang Constitutional Medicine inherited the traditional Five Elements theory and that it was a new perspective on its own right. The main purpose of this paper is to review the theoretical ground of Sasang Constitutional Medicine to see whether it has inherited the Traditional Korean Medicine, and show that it had been developed as an original view independent of the Five Elements theory. Methods To do this, I inquired into the theoretical background of Sasang Constitutional Medicine as well as its philosophical premises and its leading ideas. Results and Conclusions As a result, I have found that Sasang Constitutional Medicine is an original medical theory developed in empirical terms on its own right, divorced from the transcendental view of the Five Elements theory, while borrowing some concepts from I-Ching and Neo-Confucianism only for technical tools. In short, Sasang Constitutional Medicine may well be put as calling for a reappraisal of the Han-medical and Confucian accounts of human being, and a transition from speculative method based on the Five Elements theory to a verifiable empirical method. In this vein, my reading of Sasang Constitutional Medicine in empirical perspective may well be appraised as presenting a new way to further inquiries into the theoretical nature of it, and to getting itself across with Western medicine as well.