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

• 중국학논총
• /
• no.66
• /
• pp.227-264
• /
• 2020

In Sanyue, the identity of the state and the individual is discussed in terms of the class, ideology, system, moral ethics, tactical strategy, national view, Talent image, etc. and It pursues a historical approach in the world history and an attempt to self-realize in the history of mankind. This literature expresses the strength of military theory and discusses the main core points of the country as a military political and tactical strategy as follows: "Shangyue, zhongyue, and Xiayue. In the Shangyue in Sanyue, it describes how to distinguish the heroes who have been appointed through the ceremony, and it shows the accomplishment of the reason. In zhongyue, we discuss how to distinguish the contingency plan the meaning of change. In Xiayue, we discuss practical thinking of moral ethics and explain the possibility of All the officials and sages angry by considering the safety of the country."

• Advances in Automotive Engineering
• /
• v.1 no.1
• /
• pp.143-152
• /
• 2018

In this study an economical image stitching algorithm for use in automotive industry is developed for retrofittable panoramic image assistance applications. The aim of this project is to develop a driving assistance system known as Panoramic Parking Assistance (PPA) which is cheap, retrofittable and compatible for every type of automobiles. PPA generates bird's eye view image using cameras installed on the automobiles. Image stitching requires to get bird's eye view position of the vehicle. Panoramic images are wide area images that cannot be available by taking one shot, attained by stitching the overlapping areas. To achieve correct stitching many algorithms are used. This study includes some type of these algorithms and presents a simple one that is economical and practical. Firstly, the mathematical model of a wide view of angle camera is provided. Then distorted image correction is performed. Stitching is implemented by using the SIFT and SURF algorithms. It has been seen that using such algorithms requires complex image processing knowledge and implementation of high quality digital processors, which would be impracticle and costly for automobile use. Thus a simpler algorithm has been developed to decrase the complexity. The proposed algorithm uses one matching point for every couple of images and has ease of use and does not need high power processors. To show the efficiency, images coming from four distinct cameras are stitched by using the algorithm developed for the study and usability for automotive application is analyzed.

• Journal of Korean Philosophical Society
• /
• v.148
• /
• pp.49-72
• /
• 2018

In this paper, I tackle the question as to why the Confucian tradition in East Asia failed to generate democracy. In the first section, I discuss various forms of Confucianism and come up with a most suitable one before I define democracy. I then consider the view that, even though Confucianism, thus defined, had the democratic ideals, it could not generate democracy because it failed to secure democratic institutional structure. I call this view 'No Institutions' View. However, there are two versions of it. First, a thin version of the view holds that the theoretical resources are clearly found in Confucianism yet they failed to provide the democratic institutions. Second, there is the view (a thick version of 'No Institutions' View), according to which the theoretical resources do exist in the Confucian tradition, though only as potentiality and not as a historical reality, and this is why the tradition failed to produce democracy. Third, some hold the view (which I call 'No Ideals' View) that Confucianism simply lacks not only the practical institutions but also theoretical ideals of democracy. In the conclusion, I discuss the reason why I reject these views and offer my own view. In particular, I offer a hybrid view concerning the relationship between Confucianism and democracy.

• The Bulletin of The Korean Astronomical Society
• /
• v.38 no.1
• /
• pp.53-53
• /
• 2013

We present preliminary results of far-infrared(FIR) study of the supernova remnant(SNR)s in the Large Magellanic Cloud using the Herschel HERITAGE (HERschel Inventory of The Agents of Galaxy Evolution) data set. HERITAGE provides FIR data covering the entire LMC at 100,160, 250, 350, and 500 um. In order to confirm FIR emission associated with SNRs, we refer to Magellanic Cloud Emission-Line Survey (MCELS) H-alpha & SII data, Spitzer surveying the Agents of a Galaxy's Evolution (SAGE) Multiband Imaging Photometer (MIPS) 24um & 70um data, Chandra Supernova Remnants Catalog, and ATCA 4.8GHz continuum images of Dickel et al. (2005). Among 47 SNRs in the LMC, 7 SNRs show associated FIR emission. We present multi-wavelength view of 5 SNRs; DEM L249, N49, N63A, N132D, and the SNR in N4. N49 and N132D show morphological correlation in FIR and X-ray, suggesting that the FIR emission is from dust grains collisionally heated by X-ray emitting plasma. The FIR emission of N63A resembles H-alpha emission, which implies that the FIR line radiation could be dominant. The FIR images of the rest two objects, DEM L249 and SNR in N4, show no correlation to the other-waveband images.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.23 no.1
• /
• pp.157-173
• /
• 1995

Seowons were first established during the Koryo Dynasty and contain primate shrines for the service of ancestors and ancient sages. Seowons were located in a scenic or rural place some distance from a residential area. The direct motive for building the Seowon came from the need for transcendental concealment and evasive retirement which developed as a result of oppression of scholars The indirect motivations were the development of loaming in an idyllic natural settings and the creation of a beautiful natural environment. he purpose of tai study is to investigate the characteristics and transformation process of the location of Seowon in the Chosen dynasty. The results of this research are summarized as fellows : 1. Seowons were in hilly areas with good geographical features including a nice view of the mountains and waters. Beowons were also built on the relation place of an ancient sage and of destroyed Buddist temples. 2. The location patterns of seowon in the Choson dynasty underwent three stages with the change of time Political and social phenomena influenced the transformation of the location patterns Research in this area is at an early stage. The present study was confined to an examination of 7he characteristics and transformation process of the location of seowons. However, it is hoped that this study will offer meaningful guide for further research.

• Journal of the Korean Society of Costume
• /
• v.22
• /
• pp.97-118
• /
• 1994

This stud is my second trial to examine the costume of Balhae Dyansty. The subject of this study is the costume of a bronze statue excavated in the Maritime Provinces of Russia. The bronze statue is in the custody of Vladivostok Museum E.V. Shavkunov a Russian archelogist reported it a statue of-ficial of balhae dynasty in the 7-8th century. Judged his report lack of basis I suggest new opinion on sex, age, married or unmarried. social position manufactured time of the statue by comparative study on the costume hair-style and appearance of the statue with around nations' antiquities. hair-style of the statue is basically included in Ssangge and complexed style of Sage Ssangsuhuange, and Guange, Generally, Ssangge is a hair style of children, unmarried women, court ladies, dancing girls, and instrument player (lady)s'. The statue wears round-necked blouse long skirt broad fabric belt at high waist broad sleeve and confront collar coat cloud shaped shawl and risen tip shoes. The figure of statue is de-scribed plump. The statue shows straight sil-houette and high waist typical style of Tang, Uddai, The most characteristic facto is cloud shaped shawl Cloud shaped shawl was originally one of the northern race's shoulder ornaments. From the view of Comparative study the antiquities of NamDang and JunChock are simi-lar to this statue. Besides Tsukanovka river where the statue was excavated is Kraskino ruins of a castle formed single cultural layer of Balhae Dynasty and are relics of the layer of Balhae Dynasty and are relics of the latter period of Balhae Dynasty. Therefore this statue is assumed to have been manufactured at the last years of Balhae Dynasty and to be a figure of unmarried woman not official.

• Cross-Cultural Studies
• /
• v.34
• /
• pp.43-68
• /
• 2014

This writing, focused on by Tarkovsky and by Song, Il-gon, examines moments of sage which is what Eliade described as 'hierophanic time'. These productions, which can be seen as movies that seek after the truth, show important paradoxical ideas and expressions in those moments. This is because symbolic messages from unrealistic and out of ordinary images are specifically shown. If they had to be compared, through the film by Tarkovsky, the technical civilization of contemporary society in an apocalyptic view is criticized and saved, or the prophetic will to not give up the desire for salvation is shown. In the process, the short shots which forces to show hierophanic time not only diversely visualized the author's ideological self-consciousness towards the conversion of the new world, but it also fulfills the metahistorical meanings mentioned by Eliade. However, in the film by Song, Il-gon, the realistic personal sufferings of three women is specifically shown first in extreme. They overcome their unsolvable problems through mysterious rituals and belief in miracles. In the scenes that include hierophanic time, there are many cases that cover Christian faith and the meaning of salvation. In other words, we can say that hierophanic time in , are related to conviction which led to moments of miracles in order to overcome reality. Therefore, even though there is a difference in the way authors use hierophanic time, the scenes that show it in the two movies display individuality of mythical imaginations disclosed by Eliade. This is because the general hope for reproduction, or meaningful symbols related to the ideal conversion of affairs are revealed.

• The Journal of Korean Philosophical History
• /
• no.28
• /
• pp.35-60
• /
• 2010

In this paper, the researcher investigated the relationships between nature and humans through I-Ching(『周易』) from the perspective of environmental ethics. I-Ching(『周易』) is a literature which has been quoted so frequently as a desirable alternative for environmental issue. The researcher closely reviewed how the relationships between nature and humans had been defined in I-Ching(『周易』) and developed the discussions focusing on what humans could and should do for nature. Nature makes up for the portion of extinction through endless birth. By giving birth for a new life continuously, and complementing the portion of extinction at the same time, nature is being maintained and preserved. In the side of nature, extinction and birth are equal, meanwhile, the sage who wrote I-Ching(『周易』) had held the concept of anxiety worrying that the whole living beings would be extinct, therefore, the sage wrote I-Ching(『周易』) in the aspects of birth. For nature has always been maintained and preserved in its own cause, there is no chance of nature being destroyed by itself. Human is one living being amongst all things created by nature, and at the same time, humans had been endowed with a position which is one among SanCai(三才). Nature had given humans responsibility and duty according to their position, but humans neglect to perform their responsibility and duty indulging in enjoyment of their position. Because humans have only enjoyed their position which is the critical one amongst SanCai (三才), this failure has resulted in destruction of nature. It shall be necessary for humans to enjoy their position to a certain extent, in the meantime, however, they should discharge those responsibilities and duties in order for forming and nourishing powers of Heaven and Earth. Although it is the humans that have destroyed nature, they can also provide nature with help to give birth to a new life. Reason for humans have destroyed nature is that they forgot their responsibility and duty having been concealed by their selfish desires. If humans get rid of their selfish desires, and fulfill their given duties and responsibilities, nature shall become revitalized again.

• The Journal of Korean Philosophical History
• /
• no.29
• /
• pp.153-178
• /
• 2010

The aim of this research was to examine the traditional Confucian view of self-realization in East Asia and the meaning of life implied therein. The researcher closely reviewed the phase of self-realization of both Confucius and Mencius who are central in Confucianism, especially in the primordial Confucianism, and after investigating maturity of personality as well as educational characteristics thereof, the researcher tried to elicit its modern significance. In Analects, Confucius who is the founder of Confucianism mentioned about 'the pleasure of studying and practicing what he has learned'(學而時習 "Hagisiseup" in Korean), since after, his past was then just the process of self-realization that lasted throughout life. That is, the six phases of self-realization, to wit, 'bending on learning(志學, "Jihak")-'standing firm'(而立, "Irip")-'having no doubts'(不惑, "Bulhok")-'knowing the decrees of Heaven'(知天命, "Jicheonmyeong")-'ear being obedient organ for the reception of truth' (耳順, "Isun")-'able to follow what my heart desires without transgressing what is right'(從心, "Jongsim"), are lying hidden and undeveloped during lifetime, and, at the same time, these phases illustrate the state of enlightenment of life in an in-depth manner. By showing the process of living which is being sublimated in respect of quality, and by going through important process of self-innovation up to six times during lifetime, Confucius edifies us the activity of complete self-realization as well as the importance of education and learning. Meanwhile, these are connected to Mencius in a similar pattern, and strong influence of the characteristics of the learning of the mind and heart( 心學, "Simhak") based on his philosophy permeates the self-actualization phase of Mencius. Mencius' self-actualization phase is expressed in terms of six stages, viz., Person of Goodness(善人, "Seonin")-Trustworthy Person(信人, "Sinin")-Person of Beauty(美人, "Miin")-Great Person(大人, "Daein")-Sage(聖人, "Seongin")-Divine Person(神人, "Sinin"), and these six phases of self-actualization process are educational and learning model for people who dream actualization of perfect personality during their lifetime. Confucian and Mencian view of self-realization congruent with self-discipline internally, and it also reveals a stereotype of human externally. These are a process of performing organic ideals in order for cultivating oneself and regulating others(修己治人, pronounced 'sugichiin' in Korean) which has been pursued by Confucianism. Briefly, these self-realization phases are the arts of living that will lay foundation for "Being Born Human, pronounced Saramim' in Korean" and for becoming "Fully Human, 'Sarmadoem'" and finally for "Human Feelingness, 'Saramdaum'