• Journal of the Korea Fashion and Costume Design Association
• /
• v.14 no.1
• /
• pp.175-191
• /
• 2012

It is said that the mainstream of the oriental culture is Confucian culture, but not be the unique culture of Korea. The religious object in Taoist ideology of immortality reflecting the awareness of cultural community and Korean identity was three spirits. Three spirits are one spirit in terms of main subject. Three spirits were named because they rule the heaven, the earth and human beings each in the reality. The custom performing the religious service to the heaven and the earth is not based on the Taoist ideology of immortality but only the superstition which we can't understand. However, we can clearly understand the reason why the ideology has been transmitted up to now in our awareness and culture when we understand the basis of that ideology. The theory on the origin based on the birthplace of Taoist ideology would be based on the shamanism of Eastern barbarianism and their cultural features. Accordingly, this paper aimed to identify the formative features of phoenix pattern and background of the formation of phoenix pattern based on the unique culture of Korea. Furthermore, the traditional craft works of Korea with the phoenix pattern which secured its position as the representative pattern of Korea will be investigated.

• The Journal of Korean Philosophical History
• /
• no.50
• /
• pp.235-268
• /
• 2016

Gwon Geuk-jung wrote Juyeokchamdonggyejuhae(hereinafter Juhae) and established his Internal Alchemy(Nae-dan) Theory systematically in the former half of the 17th century. In its annotations, there are many quotes about Taoist books and figures, which leads to an estimation that the Chinese Taoist ideology must have exercised its influences on the formation of his Internal Alchemy Theory. It is thus needed to compare it with the Chinese Taoist ideology to have a clear picture of its characteristics and significance. The first step of the comparative research involved the estimation of Taoist books that Gown must have consulted and the examination of circumstances around Taoist books circulated in Joseon through the quotes in his Juhae, which were categorized into the ones that began with a book title, those that began with a name, and those that began in "In an old poem." They were compared with those of Dojang, and the results show that Gwon must have consulted various annotation books of Chamdonggye including Chamdonggyebalhui and various Taoist books including Gyujungjinam and Geumdandaeyo. The investigator then looked into Taoist books circulated in Joseon at the time when Gwon wrote Juhae and found a circumstance of circulation of annotation books of Chamdonggye by three families including Yu Yeom and collections of Taoist books including Doseojeonjip and Sujinshipseo. They were then compared with the Taoist books in the quotes of the author, and the results show that most of his quotes contained the Taoist books of Doseojeonjip. That is, the specific circumstances of books circulated in the former half of Joseon were clearly revealed in the quotes of Juhae. Of the Taoist books found in his quotes, Jin Chi-heo was most quoted, being followed by Jang Baek-dan, Seol Do-gwang, Jin Nam, Baek Ok-seom, and So Jeong-ji. It thus seems that Gwon was under the huge influence of Internal Alchemy Theory of Jin Chi-heo and Nam Jong.

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

• The Journal of Korean Philosophical History
• /
• no.27
• /
• pp.293-326
• /
• 2009

Confucianism and Taoism is the most representative schools in the Chinese philosophy. Through getting down to earth, they not only solved the social problem, but also accomplished a complete ideological system of their own philosophy. While examining closely the history of Chinese philosophy, some philosophers paid attention to the relationship between Confucianism and Taoism, and they will unite the different ideological system. Xuanxue(玄學) in the Wei-jin dynasty, typically, carried their research on the relationship between naturalness(自然) and Confucian ethical code(名敎). Against these theory, the scholars of Dongjin(東晋) dynasty tended to maintain the forming philosophical ideology of the relationship between naturalness(自然) and Confucian ethical code(名敎). Furthermore, they directly discussed the relationship between Confucianism and Taoism. This thesis is about a philosophical study of Yuan-hong and Ge-hong who was the typical scholar of the relationship between Confucianism and Taoism in the Donjin dynasty. Yuan-hong emphasized the utility and value of the Confucian ethical code, and he tried to find a basis of Confucian ethical code. Thus, he succeeded to the theory of the relationship between naturalness and Confucian ethical code, he at last advanced a new theory about the relationship between Confucianism and Taoism, which is called 'Taoist foundation Confucian utility(道本儒用)'. Ge-hong, from the point of view of the Taoist, accomplished the perspective on the relationship between Confucianism and Taoism, which is called 'Taoist foundation Confucian branch(道本儒末)'. Yuan-hong and Ge-hong, from the view of the relationship between foundation and utility & branch, advanced the new theory about the relationship between Confucianism and Taoism. In addition, we can correctly estimate their contribution to the development of the Chinese philosophy.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.2
• /
• pp.142-154
• /
• 2012

This study aimed at learning the characteristics of place identity of the Buan county hall garden and Sangsosan(上蘇山) by looking over the pattern and content of letter-engraved rocks and nearby facilities and history. Especially, we focused on the meaning and contents of the letters in Sangsosan and a Government Office of Buan engraved on rocks in order to learn what the place means. The results of our study are as follows. Buan-hyun(扶安縣) in the Joseon dynasty period blossomed literary culture of enjoying poetry and melody, and this was faithful realization of the concept of "Rakto(樂土)" of 'Saengubuan(生居扶安).' The grand scale letters written by Si-SooPark(朴蓍壽: 1767~1876), head of the office in the early 19th century, in the cursive style on the basis stone of the garden of Buan county building, which was the site of the office of Buan-hyun in the Joseon dynasty period, such as 'Bongraedongcheon(蓬萊洞天)', 'Jurim(珠林)', and 'Okcheon(玉泉)' mean that "'Bongrae', the another name of Buan', is a place where Taoist hermits would live because the spring water of Seorim flows down to be Okcheon.", showing his pride of living Buan. The regions like Seorimjeong, Geumdae(琴臺), and Hyecheon(惠泉) where letters engraved on rocks are located intensively are closely related with those who communicated with Mae-ChangLee(李梅窓: 1573~1610), the slave of the government, and are local attractions and garden traces where the literary culture and scholar's spirit of Buan are well-harmonized. Most of the letters were written from the 19th century to the early 20th century, showing that 4 for landscapes, 8 for Kyungseck(景色: imaginary scenry), 5 for figures, 15 for poems and 2 for others. The ratio of poems is much higher than that of poems in other regions' letters on rocks, and the keyword of the letters is Haecheon. A piece of the place identity heavily influenced by the Taois thermit ideology is revealed by the expressions of 'Bongraedongcheon', 'Sosansaho(蘇山四皓)' or 'the spring water of Haecheon' that was considered as an elixir of Taoist hermits. Seorim the forest, which had been managed after Yeon-Myeong Cho(趙然明: 1797~?), head of the office, planted trees in the 11th year of the reign of King Heonjong(1845), Seorimjeong in the forest, and rocks with engraved letters on them are proof of literary culture and the garden traces showing the characteristics and aspect of Imcheon(林泉) Garden of the office heavily influenced by the Taoist hermit ideology. Along with Naebyeon-san national park and Kyeokpo region, the center of Buan tourism, we hope that cultural heritages including rocks with engraved letters over Seorim park would become a representative cultural heritage and attraction of Buan.

• Journal of the Daesoon Academy of Sciences
• /
• v.45
• /
• pp.37-67
• /
• 2023

This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.1
• /
• pp.46-56
• /
• 2012

The research results of tracing the Landscape Philosophy of Hageowon garden(何去園) in Musu-dong, Daejon of Youhwadang, Kwon, Iijin(權以鎭, 1668-1734) is as below. The ideological background of the protagonist reflected in Hageowon is the Hyoje Ideology(filial piety and brotherly love, 孝弟) of Sinjongchuwon(painstakingly caring for one's ancestors), Musil ideology(pursuing ethical diligence and truthful mind, 務實) based on sadistic tradition and ethical rationalism, Confucionist Eunil Ideology(ideology on seclusion, 隱逸) of Cheonghanjiyeon(quiet relaxation, 淸閒之燕), and the Pungryu ideology(appreciation for the arts, 風流) of Taoism in the Taoist style. Thus, by substituting these ideological values into a space called Hageowon, the Byulup gardens(別業) such as the Symbolic garden(象徵園), meaning gaeden(意園), and miniascape garden(縮景園) were able to be constructed. 2) The space organization system of Hageowon is generally classified into three phases considering the hierarchy. The first territory is the transitional space having residential features, which is an area to reach peach tree - road(Taoist world 桃經) from Youhwadang(有懷堂). The second territory is a monumental memorial space where the Yocheondae(繞千臺), Jangwoodam(丈藕潭), Hwagae(花階), and the ancestral graves take place, centering on the yards of Sumanheon(收漫軒), and the third territory is the secluded space in the eastern outer garden where the mountain stream flows from the north to south and which is the vein of the left-hand blue dragon(靑龍) of the guardian mountain of Hageowon. 3) Symbolically, the first phase has symbolized the space as a meaningful scenery by overlapping the Confucionist place of Youhwadang - Gosudae(孤秀臺) - Odeokdae(五德臺), and the mystic world of Jukcheondang(竹遷堂) - peach tree - road(桃徑). The second phase, which is the space of Sumanheon(收漫軒), Yocheondae, and Jangwoodam, the symbolical value of Sinjongchuwon(愼終追遠) and the remembrance and longing for one's parents are reflected. The third phase, which is the eastern outer garden of Hageowon and where the mountain stream flows from the north to south, is composed of the east valley(東溪) - Hwalsudam(活水潭) - Sumi Waterfall(修眉瀑布). More specifically, (1) Mongjeong symbolizes the life of gaining knowledge through studying to realize one's foolishness, (2) Hwalsudam symbolizes a transcending attitude in life refusing to pursue wealth and fame, and (3) Jangwoodam symbolizes the gateway to the fairyland to enter the world of mystic gods. 4) The rationale behind Hageowon is that the two algorithms of Confucionism and Taoist Theory appear repeatedly and in an overlapping way. The Napoji(納汚池) and Hwalsudam, which pertains to the prelude of space development, has symbolized Susimyangseong(修心養成, meditating one's mind and improving one's nature), which is based on ethical rationalism. Moreover, if the Monjeong sphere pertaining to the eastern outer garden of Hageowon takes the Confucionist value system as its theme, including moral training, studying, and researching, Jangwudam, Sumi Waterfalls, and Unwa can be understood as a taste of Cheokbyeon(滌煩, eliminating troubles) for the arts where the mystic world is substituted as a meaningful scenery. 5) The miniascape technique called artificial mountain was substituted to Hageowon to construct a mystic world like the 12 peaks of Mt. Mu(巫山). By borrowing the symbolic meaning expressed in old poems, it has been named 'Habang(1/何放), Hwabong(2, 3/和峯), Chulgun(4, 5, 6/出群), Sinwan(7/神浣), Chwhigyu(8, 9, 10/聚糾), Cheomyo(11/處杳), Giyung(12/氣融).' The representative poet reciting artificial mountain were Wangeui(汪醫), Nosamgang(魯三江), Dubo(杜甫), Hanyou(韓愈), Jeonheaseong(錢希聖), and Beomseokho(范石湖). They related themselves with literature by transcending time and space and attempted to sing about the richness of the mental world by putting the mystic world and culture of appreciating the arts they pursued in the vacation home called Hageowon.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.41 no.1
• /
• pp.10-20
• /
• 2023

Zhū Xī, the representative of Confucianism, and Báiyùchán, the representative of Taoism in the South Song Dynasty, showed different sense of appreciation and enjoyment on the same space that was Mountain Wǔyí in their ideologically cultural ways. Based on the temples Wŭyíjīngshè(武夷精舍) where Zhū Xī stayed and Zhĭzhĭān(止止庵) where Báiyùchán resided, this study revealed their lives in such temples to look into their appreciation on ideology and space. Then, based on the words 'YiBoEumYeong [移步吟詠]' shown on the poetry they chanted in relation with Wǔyíjiǔqū from its 1^st valley to its 9^th valley, this study examines their understanding of scenery and system of appreciation that appeared in dynamic ways to conclude: First, even same scenery shows different understanding of scenery and appreciation of space in accordance with the viewers' thinking ways of culture. Second, as the Confucianism and Taoism influenced in ideologically cultural ways to develop each other in the Song dynasty, they absorbed their merits each other to supplement shortcomings in their own. In this process, they made it clear that their own propositions were different between them in their essential meanings although they used common terms for such propositions. Third, as the Confucian master who compiled the Neo-Confucianism of the South Song dynasty, Zhū Xī regarded Wŭyíjīngshè and Wǔyíjiǔqū as a place of learning and a place of seeking the truth to go for 'being unified with nature' so that everyday life can be united with Tao of Li [理] everywhere beyond the limited appreciation of the scenery. That is, this thought works for 'recovery of nature of our own [復其性]', the learning goal of Confucianism, and is aimed to 'cultivate the essential nature of our own(性情涵養)' through such beautiful nature. Fourth, as the master of Keumdan family of the South Song Taoism, Báiyùchán regarded Zhĭzhĭān and Wǔyíjiǔqū as a Taoist temple that has a long history rooting from Taesangwon temple, a clean place of discipline to become a Taoist hermit through hard training. He, therefore, directly referred to Zhĭzhĭān and Wǔyíjiǔqū in relation with the Taoist legends remaining in Wǔyíjiǔqū such as hermits' dinners, female hermits, leaving the human world as a hermit and so on as ways for becoming a hermit so that he went for the level of perfectly going out of human world and becoming a hermit. He, therefore, defined Mountain Wǔyí as a world and universe of hermits where he himself too hovered between outside and inside of poetry literature as a hermit through the mood and attitude of keeping himself enjoying the scenery as a hermit.

• Korean Journal of Human Ecology
• /
• v.5 no.1
• /
• pp.14-27
• /
• 2002

The purpose of this study is to identify the ritual dress used by the 12 religious bodies of Dankun followers to help understand the teachings of these currently operating religious groups in Korea. The findings from the survey and related literatures are used to analyze the characteristics of these ritual dresses in terms of their items, construction, form, and color. The results of the study are as follows: first, most of the religious groups of Dankun followers have established the code for ritual dresses and they are named as 'chaebok'(제복, sacrificial robes), 'yebok'(예복, ceremonial dress), 'chungbok'(정복, formal attire), 'pubbok'(법복, Buddhist formal dress), or 'tobok'(도복, Taoist garments). The official headgear is usually named as 'chaemo'(제모), 'soogun'(수건), 'moja'(모자), or 'yoogun'(유건, 儒巾). Though, there are some groups which do not use any specific names for headgear. Second, the ritual dresses of most groups are composed of the 'hanbok'(한복,韓服) or usual Western-style dress, a traditional outer wear, 'po'(포,袍), and a headgear, as a basic attire. Third, the traditional 'hanbok' is worn as a base garment and an outer wear is worn above. The different types of outer wear are used: mostly 'chaksu jueui jikyoun po'(착수주의직령포, 窄袖周衣直領袍) for men and 'kwangsu jikyoung po'(광수직령포, 廣袖直領袍) and other various styles for women. The headgear from the ancient times are worn by both men and women. Fourth, the most frequently-used color for ritual dress is white for both men and women's dress. The colors from the Yin and Yang ideology are also used in the ritual dresses. Finally, the kinds of materials are not considered as an important element for the ritual dresses.

• Journal of the Korean Institute of Rural Architecture
• /
• v.12 no.4
• /
• pp.77-86
• /
• 2010

This study is about Tak Mok theory of feng-shui ideology which was main thought in Choson dynasty or some other thoughts and noble families' thought of garden building : planting trees and properties of the noble families garden. The result from the study of noble family's garden molding is as follows. In the noble family's garden molding, there were considerations of plant ecology known through long experience and the functional aspect of planting tree and esthetic sense of housing circumstances, in addition to feng-shui thought, Taoist thought and the doctrine of the five natural elements of the positive vs. negative. We can learn Choson's noble family's garden included playroom as well as symbolic and incantatory meaning. Also in the thought of noble family's garden molding we can found proper element for modern housing plan such as an ecological peculiarity or functional aspect of dwelling circumstance. And we can also found they didn't show a rejection symptoms against nature but enclosed with straight form which was traditional trait, and each space of it is composed organically. Also we knew they selected a diverse and refined technique with it's decorating the Choson dynasty playful and meditative space. We found that the key point of the thought of noble family's garden molding were on the basis of Confucianal mood, content amid poverty thought and free technique of it.