• The Journal of Korean Philosophical History
• /
• no.42
• /
• pp.233-258
• /
• 2014

This article investigates the concept of the xing(性) used by Hu Hong. Hu Hong's philosophical system considered to top priority for xing is called xingbunlun(性本論), and he suggested the characteristics of xing as follows. First, Hu Hong regarded xing as the fundamental of whole world and related to the specific individual things, so he constructed the concept of xing in the perspective of ontology. Namely while xing is ti(體) the root of all the world, it is the realization of the uniqueness of the individual things. Also he considered xing which of the ontological aspect developed various psychological aspect contained xin (心), qing(情), yu(欲), etc. Seond, As Hu Hong regulated that wei fa(未發) is xing and yi fa(已發) is xin, he defined the ideal relation between xing and xin as xingtixinyong(性體心用). And he considered that the sage and the ordinary peoples are equal in the xing's aspect of wei fa, but they are not equal in ability of the xin in the aspect of wei fa. Hu Hong thought that the only sage realized the ideal relation between xing and xin in this world, because he keep his mind silent. So Hu Hong suggested the possibility of moral cultivation to the ordinary peoples, expressing that human nature realized the function of the mind(成性), in order that they realized ideal relation by following ren(仁). Third, unlike the traditional notion, Hu Hong understood the meaning of xing in the aspect of ontology. He interpreted the shan(善) of xingshan(性善) as the meaning of exclamation, which implied that "the innate goodness of human nature(性善)" meant "Human nature is good." Because Hu Hong thought that the meaning of xing transcended the relative concept of good and evil, and accepted the whole world affirmatively. In the opinion of Hu Hong, as the concept of xing had two ways of intentionality; likes and dislikes(好惡), things formed relationship with other in this world. Then the concept of good and evil of the ethical value judgement occurred.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.21 no.5
• /
• pp.946-955
• /
• 1997

The purpose of this study is to present the aesthetic values of the Korean traditional costume for developing 'Korean' fashion design can be accepted in general in the modern times. For this purpose, documentary studies about the aesthetic values of the Korean traditional art and Korean traditional costume were preceded. And the perception of the Korean traditional costume were studied according to Belong's two criteria, body priority/ clothes priority and open/closed. Next, the aesthetic values of the Korean traditional costume were re-defined. The results can be summarized as follows; 1) The aesthetic values of the Korean traditional art are the beauty of nature, the purity, and the pleasantry. As the beauty of nature is the important one, the purity is caused by the love of nature. The pleasantry is as a way of expression. 2) The aesthetic values of the Korean traditional costume through the documentary studies stand for as the beauty of nature, the purity, the beauty of evil's eye, the beauty of symbolism, the beauty of personality, the beauty of tragedy and the beauty of tradition. 3) Korean traditional costume are perceived as clothes priority and open. 4) The aesthetic values of the Korean traditional costume can be re-defined as the beauty of nature, the purity, and the pleasantry. The beauty of nature comes from the 'natural' look, the exposure of the fabric as itself and the organic lines of the Korean traditional costume. The purity comes from the geometrical squared clothing form of Korean traditional costume which doesn't revive the human body form. The Pleasantry is seen the colors and motifs of costumes that have the human's hope and incantation and the exaggeration and distortion of human body form.

• The Journal of Art Theory & Practice
• /
• no.13
• /
• pp.97-132
• /
• 2012

1799 Francisco de Goya published Los Caprichos with 80 aquatint etchings. On 6 February he advertised it on the front page of the Diario de Madrid. The long advertisement which began with "a collection of prints of capricious subjects, invented and etched by Don Francisco Goya" informed purpose, themes and methods of this collection of prints. According to this advertisement Goya "has chosen as subjects for his work, from the multitude of follies and mistakes common in every civil society and from the vulgar prejudices and lies authorized by custom, ignorance or self-interest, those that he has thought most fit to provide material for ridicules, and at the same time to exercise the artist's imagination." The text emphasized that the 'author' of this series didn't to want to criticise any individual and to be a copyist. From his phantasy Goya invented many creatures like the anthropic, humanized animals etc.. With Los Caprichos he stood on the threshold to Romanticism. The early researchers of Los Caprichos classified its author, Goya as an enlightened intellectual. The similarity of the themes of the series with the subjects of the Enlightenment, his some enlightened 'friends' and the idea to avoid the prevalent mystification of his life supported this theory. But this trend became revised since the 80's of the last century. This made possible to research Goya's works in new perspective and to see that Goya didn't criticise the Spanish society and his contemporaries. Rather he showed its reality and parodied through creatures which are mixtures of the reality that he observed, and visions that he invented. Characters and scenes in Goya's prints are ambiguous and equivocal. They have the values which are defined by the dualistic metaphysic in Europe as oppositional, like good and evil for example, at the same time. Goya himself also appeared in various types in this series. This ambiguousness, or "polyphony", as Jennis Tomlinson defined, is a symptom of the decay of the belief in the Enlightenment which spreaded in Europe as a result of the attack of Bastille and the French Revolution. Goya's self-portrait in pl. 43 of this series, "El sue$\tilde{n}$o de la razon produce monstruos" shows the complex psychology of him and his contemporaries as well. As the rest etchings after this print show witchcraft and monsters reside in the world in which the reason of the Enlightenment and the through the reason weakened God's rule lost their authority. In this thesis I will examine and analyse how Goya represented in Los Caprichos the nature of man and its society, as complex being in which the 'antagonistic' value couple as good and evil couldn't be divided, but are united.

• Journal of the Daesoon Academy of Sciences
• /
• v.37
• /
• pp.297-328
• /
• 2021

This paper aims to find out from what perspective Joseon Dynasty Confucian scholars evaluated and understood Yang Xiong's guiding principles and literature at the micro level and to reveal the academic trends of Joseon Dynasty Confucian scholars. This topic is approached as follows: first, an evaluation of Yang Xiong's way of living as a 'senior state official of Wang Mang (the controversial Emperor of the short-lived Xin Dynasty)'; second, Yang Xiong's literary character and his literary works; third, Yang Xiong's writing style; and fourth, Yang Xiong's view of good and evil. These can be summarized in three main ways: One is to agree with Zhu Xi's criticism of Yang Xiong as a 'senior state official of Wang Mang' and dismiss his guiding principles, academic achievements, literature, and other accomplishments. Most of these negatives have been found in Confucian scholars who are especially enthusiastic about theology. Examples include Hong Jikpil, Wi Baekgyu, Kim Wonhaeng, and Lee Sangjeong. In the case of kings such as King Yeong-Jo, the assessment of Yang Xiong is quite similar. The following assessments of Yang Xiong are positive though. Positive assessments are presented from two different views. One is a balanced approach that covers both the positive and negative aspects of Yang Xiong. For example, Heo-Kyun's understanding. Another positive view can be analyzed from three perspectives. The first case is when the scholars assessing Yang Xiong were not deeply influenced by Zhu Xi's criticism of him. Seo Geojeong and Seong-Hyeon are examples. The second case are those that broke away from theology or adhered to Silhak [Practical Studies]. Yi-Ik is an example. Third, assessments from scholars who posited that truth was of a pluralistic nature. Jang-Yu is an example of such scholars. Regarding theories of human nature; however, there was consensus among Confucian scholars that Mengzi held that human nature is good, and thereby it was common to criticize Yang Xiong's theory that human nature was a mixture of good and evil. From an ideal micro perspective, Joseon Dynasty Confucian scholars' different assessments of Yang Xiong show that their understanding and evaluation of Yang Xiong differed in accordance with their own differing worldviews and ideas.

• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.7-32
• /
• 2011

Cheng Yi(程?, 1033~1107) understood that nature is full of "changes(易)". And he noted that human being as part of nature also exists only in a series of changes, i.e. birth, growth, extinction and death. All things including human being arise from the same principle, or "Heavenly Principle." Hence human being can fundamentally be one with all other beings, or nature. It is called "Unity of all things(萬物一體)" and "Unity of heaven and human(天人合一)." This philosophical perspective cannot be regarded as being unique to Cheng only; neo-Confucian predecessors called "the five masters of the Northern Song(北宋五子)" anticipated Cheng's vision already. Nevertheless, Cheng elaborated on the shared vision, revealing his philosophical uniqueness. Cheng maintains that only human being receives the principle in the unstained form, and thereby is capable of being one with nature. The one who realizes her/his potential to be one with nature is a sage(聖人); for Cheng, the order and pattern found in nature is nothing other than moral principle that human beings have to live up to and vice versa. Cheng's idea on the principle which human being receives from Heaven no doubt relates to Mencian notion of the innate goodness of human nature(性善); the innate goodness of human nature is no other than Heavenly Principle, and to become a sage depends on whether one can realize her/his potential - human nature, i.e. Heavenly Principle in her/himself. For Cheng, human nature tantamount to Heavenly Principle has no evil quality; all the evil in the world comes from imperfect "physical endowment(氣質)," or "capacity(才)" which is various from person to person, making various personalities. Accordingly, the task of moral cultivation in Cheng's theory can translate into the matter of rectification of one's physical endowment.

• Journal of the Daesoon Academy of Sciences
• /
• v.32
• /
• pp.1-28
• /
• 2019

Theories on the nature of the mind aim to accurately describe the nature of the human mind. In other words, these theories are meant to discover what the human mind ultimately is and what its nature is. In this study, I try to understand the theory of the nature of the mind in Daesoon Jinrihoe in connection to similar theories in Confucianism. Like in Confucianism, the issue of mind is an important subject in Daesoon Jinrihoe. The concept of 'mind' as presented in 'The Jeon-Gyeong' is connected to gods. But in 'The Jeon-Gyeong,' there is no premise that the mind is good or evil. It suggests that the mind is the center of humanity and the universe and that all things depend on the mind. Therefore it is understood that good and evil are revealed according to the actions of the mind. Conscience (良心) and self-interest (私心) are mentioned in 'Essentials of Daesoon Jinrihoe'. If conscience is understood as benevolence (仁) as spoken of by Confucius, or as Moral Knowledge in Mencius's usage, more advanced discussion can be made. If looked upon in that way, one can conclude that conscience is the nature of the mind and thereby, the nature of humans and their minds is good. Discussions on the nature of the mind can also be explained in relation to the concept of 'a Singularly-focused Mind (一心)', which was frequently emphasized by Jeungsan. The two mindsets of conscience and self-interest are mentioned, but the original mind is only conscience which exists as the nature of heaven (天性). Self-interest is nothing but an illusion. As Zhu Xi explained that even if a saint (聖人) thought of utterly nothing, he would became a madman, and therefore people should look closely and realize that self-interest is nothing but a delusion. Accordingly, when returning to one's conscience, the orignal state of a singularly-focused mind, it becomes the sort of Singularly-focused Mind that Jeungsan emphasized. In other words, self-interest is a form of greed that is born out of worldly desires.

• Journal of Fashion Business
• /
• v.4 no.3
• /
• pp.67-78
• /
• 2000

This is a study on the art style of amimal fight in Scytian ornaments which had been popular in Steppe region of Eurasia. Animals were considered to have magical power and to provide protection against evil or disaster and representations of them thus occupied an important place in life. This style reflected the mythology, the ethical and aesthetic ideals of the warrior-nomad. With a magnificent understanding of composition and the essential nature of the material, craftsmen fashioned utilitarian objects in animal form: weaponry, horse trappings, clothes, ornaments and jewellery and other everyday objects were all decorated with zoomorphic motifs. Without copying nature, they accurately conveyed the essence of every beast depicted. The highly stylized modelling uses bold accentuated planes, while distinctive features associated with particular species are emphasized and exaggerated. The purpose and meaning of the animal motifs used in Scythian ornaments appears that in some cases the work was intended to be purely ornamental, while many times the motifs had symbolic meaning (such as the successful dominance of the aggressor over the victim portrayed in the attack scenes). Magical use of symbols may have been intended to guarantee the power of the aggressor.

• The Journal of the Society of Korean Medicine Diagnostics
• /
• v.14 no.1
• /
• pp.79-95
• /
• 2010

Background and Purpose : By preventing diseases caused by exogenous evil, disorder of internal organs, and seven modes of emotions and adapting to mother nature when the mind is unsettled, and keeping the body and mind relaxed diseases can be avoided, but there can be unpredicted situations caused accidentally by stroke. Currently the general prescription is regulating the flow of vital energy including drugs eliminating blood stasis. Even though the stroke is resulted from diseases caused by exogenous evil, by observing the patient's physical appearance, essence of life, vital energy, and mental faculties which are believed to be the functions of the heart to clear the upper body and invigorate the functions of the spleen and stomach and purge with drugs of warm nature is a closer approach than simply prescribing vital energy regulating drugs with eliminating blood stasis to the main purpose of treatment. Methods : 1) The subject of the study are 2 cases of patients who have visited the private hospital of the person who is announcing the results of the study. These patients have been given a diagnosis of edema or cystoma caused by bursitis in the knee joint through perception or medical examination and were waiting for operational application. 2) Sources related to stroke from Dong Eui Bo Gwam(東醫寶鑑) were used as the general standard of Korean Traditional Medicine, and to promote the understanding the original text and the translation has been given. 3) By observing the whole body such as the patient's usual physical appearance, essence of life, vital energy, and mental faculties which are believed to be the functions of the heart, or partly using the "Yin is even and well while Yang is firm" theory of "Plain Questions" as the background to present the results of the clinical study. Results and Conclusion : Generally the prescriptions from the first volume of Dong Eui Bo Gwam(東醫寶鑑) are mostly drugs eliminating stagnated blood including extravasated blood and the blood moving sluggishly in circulation or congested in a viscus, alleviating pain, invigorating blood circulation. Also prescriptions for bone fracture or fracture of bones and sinews are mostly to eradicate blood stasis with drastic drugs or coaptation drugs added to drugs eliminating stagnated blood including extravasated blood and the blood moving sluggishly in circulation or congested in a viscus, alleviating pain, invigorating vital energy, possessing warm properties for the Xue system.

• The Journal of Korean Philosophical History
• /
• no.41
• /
• pp.71-92
• /
• 2014

A series of the tragic 16th-century Sahwas sent Toegye into the depths of despair. In the face of the ensuing social disruption in which any criterion or direction is utterly lost, he could not but to reexamine the problem of human nature and good and evil. For Toegye, criterion or direction is connected with Principle, and human nature and the problem of good and evil are related with Mind. In other words, these problems are none other than the question: "As the subject of history and society, how a human being can set principle in a real world and realize it? How one can successfully control his wants and feelings with his rationality?" Toegye proposes that while laws and regulations should be reformed when they are outdated, good laws and regulations are not necessarily to be discarded. He also warns that ideal governance is not likely to be realized if only too conservatives take the lead while radicals, depended upon exclusively, would create too many problems.

• The Journal of Korean Medicine
• /
• v.25 no.1
• /
• pp.85-95
• /
• 2004

The theory of liver by Jang suk-sun[張錫純] is that first, although liver exists at right side of body and spleen at left anatomically, function of liver presents at left side of body and function of spleen at right based on principle of 'interdependence between eum and yang' and 'join strength with elasticity', and in the relation between liver and spleen, if gi of spleen ascends, gi of liver also ascends, and if gi of stomach descents, gi of gall bladder also descents. So. care of spleen and stomach becomes main point in treating disease of liver. The meaning of 'the liver being in charge of the evaporation'[肝主氣化] is that first, it raises the primordial gi and forms the 'great g' for it's circulation of whole body. Second., it excretes the functional activity of gi and connects heart with kidney and guides the evaporation of the whole body by connecting innate nature with acquired nature. Third, 'the liver being in charge of the evaporation' is realized by the help of spleen and stomach. And he said that this functional activity of gi is one of distinctive features that distinguish Oriental medicine from Western medicine. He discoursed upon physiology of 'the liver being in charge of the evaporation' and 'the Body belonged to yin and the Use belonged to yang' after seeing an evil of abusing drugs that calm the liver and check hyperfunction of liver by contemporary doctors. And he established a treat of 'warming and recuperating the gi of liver' [溫補肝氣法] and used it for symptoms of 'deficiency of liver-gi'[肝氣虛], 'exhaution of liver-gi'[肝氣脫], and 'the liver-cold'[肝寒證].