• Journal of Koreanology Reviews
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• v.3 no.1
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• pp.23-29
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• 2024

The present study has investigated and explored the role of Sungkyunkwan during the Joseon Dynasty and implications for modern education in South Korea using numerous literature dataset, such as google Scholar, Scopus, Web of Science. Sungkyunkwan had a significant role in the Joseon dynasty's academic, social and political life. They were known as Sungkyunkwan scholars and were the elite group with a significant controlling influence over the governmental structure. In addition, they influenced policy-making, judiciary, and culture preservation through their understanding and application of Confucianism. More specifically, the Sungkyunkwan graduates were appointed to serve in many administrative capacities in Hanyang and other city provinces, spreading the culture and beliefs of Sungkyunkwan throughout the kingdom. According to the prior study, South Korea faces the issues of modernity; however, the approaches brought by Sungkyunkwan and the concept of education that was adopted still have their relevance. Education in modern Korean society is closely connected with scholars; schools and universities are built to cultivate brilliant individuals with solid morals and values for society. The spirit of Sungkyunkwan, which is about diligence, perseverance, and ethical conduct, is still rooted in the Korean educational system.

• The Journal of Korean Philosophical History
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• no.28
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• pp.237-266
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• 2010

This thesis is to check whether the modernization, promoted mainly in 1960-1970 of Korea may have the relations with Confucian values or have a gap between this and that, and have the question about the idea of the appearance of modernity under Park Jung-hee's government, which is based on the viewpoint that Confucianism would have been made ill use of or have contribution to the nation-directing modernity, especially to the modernization of people. In a sense this thesis demands the overcome of the modern ills such as social dichotomy, leaving out matters of locals, and neglecting the diversities and singularities of creatures, resulted from efficiencies and uniformity caused by nation-centralism. At first Confucianism have represented humanism with a view to finding the mean between the two of locals, affairs, and men. As such it has seek to find centrality, which means my real mind for meeting outward things or the optimum as the mean, the best state between of the two. The political doctrines modified from Confucian learnings including chung, hyo, samgang, and oryun worked as the mechanism for finding nation-directing modernity. As a result we have lived in the modernity, strengthened by nation-centralism. And the leading concepts in related with Neo-Confucianism had people lose their spaces of desire for their own future or got them to be narrow. Accordingly the modernization of Korea means not an integral space in which we can achieve what we want in various aspects, but a deficient space to be complemented, resulted from the centralization of all conditions of life, dichotomous way of approaching matters by nation-centralism, far from being the essence of Confucianism. In the end the rapid modernization by the leaders in Korea has given rise to the concentration politics, economy, and so forth on Seoul as the center. Then we should deeply reflect the deficiency state of centralism like this and how Confucianism would have been responsible for it and will give how to relieve the unequal centralism of nation. Now for this matter we would like to expect our study in the future.v

• Journal of Hospice and Palliative Care
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• v.1 no.1
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• pp.1-5
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• 1998

Grief is the ordinarily self-limited complex of symptoms and processes that constitute the acute reaction to a significant loss. And it is the reaction of the dying as well as the bereaved. Every culture has had its own ways of grief and mourning. The definition of healthy grief and mourning, in terms of both emotional expression and the length of time it should continue, mostly depend upon the type of culture as well as the type of religion. So the manner of grief and mourning greatly differs from culture to culture. In the most of the Asian countries, influenced by Confucianism, Taoism, and Buddhism, death is traditionally considered the most significant life cycle transition. In Chinese culture, many rituals have evolved to help family members deal with their loss, over the past five thousand years. Confucianism taught the virtues of filial piety and righteousness. These rules and many customs added since the time of Cofucius, have been loyally followed and practiced by many Asian people. However, Buddhists have different ideas. They believe in karma and reincarnation and in predetermination of one's present life by good or bad deeds in the present life and past lives. Display of uncontrollable emotion is not encouraged. Continuity of family relations after death is very important. The ancient practice of the ancestor worship is still followed in many Asian households. Many Buddhist do not practice ancestor worship; family members honor the deceased by placing a memorial plate in the temple for continued chanting purposes. The mourning rituals have been dramatically curtailed in the past 50 years. For example, political, social and economic forces have shaped the current mourning practices of Chinese in different countries. There are many clinical implications in helping Asian to deal better with the emotional strains of the experience of loss. The therapiest must respect the cultural framework through which the client perceives family losses.

• (The)Study of the Eastern Classic
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• no.73
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• pp.327-360
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• 2018

Ryu Seongryong, a Confucian scholar and politician, are two sides of the same coin that cannot be separated from each other. The scholarship of Confucian intellectuals is oriented toward the practice of the managing state and salvation of the world(經國濟世), and the precise study of historical precedent and political scene affects the success or failure of politicians. Ryu was able to become a real savior of Joseon Dynasty in crisis, because he synthesized dialectically both without distinction between theory and field. However, previous studies on Ryu did not pay attention to these points. In this article, I would like to start from the point that Ryu was interested in the Learning of Wang Yangming without being satisfied with the Neo-Confucianism. And I want to emphasize that he had a pragmatic view that was different from the orthodox scholars and that he was able to demonstrate his ability to cope with crisis even when Joseon was hit by the Japanese invasion of 1592. In short, this article seeks to re-examine Ryu's life in terms of pragmatism and realism which pursued a balance between learning and practice.

• (The)Study of the Eastern Classic
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• no.55
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• pp.223-264
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• 2014

Yeoncheon Hong Seok-joo(淵泉 洪奭周: 1774-1842) faithfully followed a policy of restoration of literary style of king Jeongjo. He was an young vassal after 1794 and influenced by Jeongjo because Yeoncheon was around the king. Furthermore, he had comparatively favorable working period as a vassal(仕宦期, 1795-1836) after death of Jeongjo(1800) while establishing his own academic viewpoint. Therefore, a study about art theory of Yeoncheon Hong Seok-joo is one about logical system to accept various desires for change of then while not getting rid of scope of Neo-Confucianism after Jeongjo. It is catched that exchange of Hong Seok-joo and Jeong Yak-yong was made relating to study of Sangseo. Hong Seok-joo and Jeong Yak-yong absorbed in study of Sangseo, which is come from putting importance on 6 scriptures (經) among studies of scriptures by both of them. Through this, they aimed to re-discover ideology of original Confucian studies as one for cultivating oneself and governing people (修己治人之學). Dasan and Yeoncheon have something in common that they were young vassals who were cultivated as a guarding power for Jeongjo centered on Gyujanggak. They were largely fit to view of literature(文體觀) of Jeongjo. Hong Seok-joo distinguished function of prose(文) and poetry(詩) into teaching moral(明敎) and moving people(感人) in the category of Mun-yi-jae-do(文以載道) based on thoughts of 'literature is linguistic device for Taoism '(道本文末)' which is a core concept of literature theory based on Neo-Confucianism. He gave a careful attention on instructional and social function in prose while on emotional understanding that puts importance on temper and the secrets of nature in poetry. Hong Seok-joo regarded moral impression and edification through this as a core of artistic creation based on Segyoseol(世敎說). Furthermore, expressions such as 'Heunggwangunwon(興觀群怨)' or 'Yeohangguyo(閭巷謳謠) which are mentioned as important elements in his artistic works put importance on actual existence of objective things in artistic activity and this is connected to an attitude to require description fit to fact. So, it is assumed that such expression style aimed for features of genre painting in painting arts. Understanding of the study of ancient documents by Yeoncheon developed from critical perspective. He criticized the study of ancient documents, saying it as first, Pasoijisul(破碎之術), second, Dotaekjisul(塗澤之術), third, Hoimojisul(毁侮之術). Jeong Yak-yong criticized ' theory on the Odes' from viewpoint of theory of Mun-yi-jae-do(文以載道) based on Neo-Confucianism. He stressed political and social function of Sipeon and general poetry in "the Odes" and reinterprets discourses about poetry of Zhu Xi based on his own opinion. He says that poems of national fashion do political and social criticism. The theory of national fashion by Jeong Yak-yong clearly discloses his thoughts that stress practical role of noblemen in the social and political context.

• (The)Study of the Eastern Classic
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• no.32
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• pp.103-128
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• 2008

King Jeongjo had lost his father, Sado-Seja(Prince Sado) by Noron(Older Faction). Especially those who tried to kill Sado-Seja and king Jeongjo consisted of king's family-in-law of king Youngjo and Sado-Seja. Therefore king Jeongjo's first goal was to strengthen his kingship than other things because he could gain the throne overcoming the strong hinderance of Noron and king's family-in-law. King Jeongjo requested his subjects to be "Kukbyon-In"(國邊人: a person for king) pointing out the harm of the king's family-in-law and "Tangpyong-Dang"(蕩平黨: the strongest faction consisted under the rule of king Youngjo). For the purpose, king Jeongjo built up "Gyujang-Gak". Gyujang-Gak was spoken to contain and protect the writings of earlier kings superficially, but in reality, it was an apparatus to gain and train the friendly subjects for king Jeongjo. Like that, it was the most important for king Jeongjo to suppress the king's family-in-low and to win Neo-Confucian lterati over to himself's side. Until now, the politics of Joseon Dynasty had been mainly explained on the point of view of "Seonghak-Non"(聖學論). "Seonghak-Non" means that Neo-Confucian lterati were treated as real hero, not kings in the political space of Joseon Dynasty and the role of factions were recognized important. But king Jeongjo denied these ideological stream and tried to change that political system. King Jeongjo wanted to strengthen the throne through the method which insisted the king as a hero in politics. For the purpose, king Jeongjo criticized the Neo-Confucian literati's viewpoint about politics and learning at that time and anticipated to be sole leader of politics and learning on that critique. King Jeongjo aimed to destroy the dignity of "Salim"(山林: Neo-Confucian Sages) with attacking their wrong behaviors. King Jeongjo also criticized the period of king Injo when the regime of "Sarim"(士林: pure Neo-Confucian lterati) faction fully appeared as the starting period when the factional harms were getting worse. King Jeongjo wanted to previously block the oppositions to win subjects over to himself's side with criticizing the period of king Injo and to take away the initiative from his opponents with insisting "Salim-Muyongnon"(山林無用論: a theory ignoring Neo-Confucian Sages). King Jeongjo's critique was not limited just on the system of factional politics. "Seonghak-Non" eventually took root in Neo-Confucianism. Therefore king Jeongjo criticized Neo-Confucianism. He insisted that the essence of Chinese Classics was pragmatical learning, not Neo-Confucianism. Through that critique, king Jeongjo aimed to destroy the ideological base of his opponents. However, king Jeongjo failed to be a sole leader of his subjects in the both boundaries of politics and learning even though he criticized the Neo-Confucian lterati's viewpoint about politics and learning. Because he abruptly died leaving his reformational scheme behind as well as his loyal subjects guarding himself against Noron Byeok-Pa(老論 ?派: the opposing party in Older Faction) were gone behind himself. The politics of Joseon Dynasty returned to more powerful politics for king's family-in-law after king Jeongjo's death.

• The Journal of Natural Sciences
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• v.12 no.1
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• pp.85-101
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• 2002

Landscape civilization in Korea originated in Cochosun(Ancient Chosun) era, this again succeeding to the period of the Three States - Koguryo, Baekje and Silla. The distribution of this culture showed great progress with the association of two particular religions - Buddhism and Confucianism.. Landscape development in Korea has greatly changed during specific times of both cultural and political upheaval in various societies. Religion has had a great deal of influence on landscape development. Traditionally Korean people have had a tendency to favor more natural landscape than man-made structures in landscape : This trend was a quite different concept from that of other oriental countries, not to mention of western countries. In particular, Buddhism influenced natural landscape, far from artificial craftsmanship in landscape. Oriental garden is a typical 'tabloid edition' of natural landscape which consists lakes, islands, ponds, stone monuments, and fruit trees, quite often raising animal in parks and courtyard style house. This style of garden influenced in Chosun Dynasty landscape. Landscaping was usually for royal gardens, cemetery parks or high level of officer's residence. However, landscaping in Chosun Dynasty which had established Confucianism as a state religion gave us a specific designation. It was neither ethnic imitation of the garden style of both China and Japan : People were used to enjoy nature-friendly landscape or sink into the ecstasy of natural scenery itself. The trend that landscape or establishing garden had been aimed at royal family- or bureaucrat-centered formatives was to become an obstacle to the development of landscape techniques in Korea. An example represented in a beautiful garden with fabulous decoration which established in places. This was completely not fit for the nation's feeling.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.400-412
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• 2022

The Accommodational missionary method adopted by the Jesuit missionaries who came to China in the late Ming and early Qing dynasty is called the Accommodation and Naturalization and is based on the Poetry. The terms they borrowed were 'Di(Emperor Above)' and 'Tian(The heaven)', the key terms of Confucianism. Although 'Di' was a new transcendent concept, its status was downgraded in the political upheaval, and 'Tian' was rather elevated. However, both of these concepts gradually transformed into philosophical concepts that directly affect real life. The two terms borrowed to express the priesthood could not contain the uniqueness of Christianity, and Christianity was interpreted as an extension line of Confucianism thinking, reduced to an adjunct of Confucianism, and was not indigenous to the depth of ideology. A rational philosophical inquiry could not have played a full role in guiding the Chinese into the true Christian 'faith' unless it is paired with the great teachings of revelation. It is necessary to analyze these results soberly to find problems and to try various studies to explore ways to open up new horizon for Christian missionary work.

• 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.

• The Journal of Korean Philosophical History
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• no.56
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• pp.239-264
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• 2018

Chosun regime, when it replaced the predecessor of Koryo, had to create political ideological system for new integration of the people. The new system, based on Confucianism, replaced religious values of Buddhism with educational ones. In this educational-ideological system, educational objects were mostly limited in character education's. Its goal was 'restoration of good nature'. For the principal agent of educational process, teacher had the initiative. These traits of educational system can be understood as an 'nature-unfolding perspective' or 'formal discipline perspective'. Moreover, the idea of 'teacher shall be served like prince' seems to be ground of political authoritarianism. In this respects, political traits of traditional education system can be restraining elements for developing independent individuality and free citizenship among Korean people. However, traditional teacher was not only authoritarian trainer. As 'a follower of truth and good', he was equal to his disciples. Teacher learned by teaching them. Students could be colleagues of their teacher. And the main traits of traditional education, focusing character development and community consciousness, are still important, in particular, to modern Korean educational and societal environment wanting in humane and participating citizenship.