• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.179-186
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• 2020

Wongyo Lee KwangSa (1705~1777) is a scholar and artist who represented an era in the period of change and revival of Korean culture and art in the 18th century. In 1755 (31st Yeongjo), he was transferred to Sinjido due to the Naju Byeokseo Incident, and died in exile for a total of 23 years. He tried to correct the problems of the flow of calligraphy in common writing and the flow of calligraphy in the Joseon Dynasty, and wrote 『Wonkyo Seogyeol』. By realizing an original artistic state that is evaluated as having completed the 'Dongguk Jinche', which is a unique and subjective and self-conscious calligraphic flow of the Korean people who wants to reestablish the essence of calligraphy, it has had an absolute influence on the Honam area. Wonkyo's calligraphy aesthetics are developed into the beauty of ChanggyeongBalsog based on Shimjin of Yangminghak, Yanggangmi of Power of controlling all the stands of brush hair, and Vitality of Push out the brush with all your might. He recognized free sculpting and energetic, muscular strokes as the key to calligraphy, and suggested honing the old tombstones written in JeonYe. Vibrant stroke means that Cheongi naturally permeates in the midst of Samgwa and Gilgok, and the brush is operated with Push out the brush with all your might of Power of controlling all the stands of brush hair. These calligraphy aesthetics radiated sinchae with geungol and singi, and were expressed in Wongyo font, full of vitality as a living creature, pursuing the unique pilgrimage and pilgrimage unique to our nation, revealing the true nature of nature.

• Sijohaknonchong
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• v.43
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• pp.95-122
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• 2015

This paper is based on the compensation of the literature. In other words, the problem of affection Ginyeo & Ginyeo-sijo would review that to be considered compensation of the literature. Specifically, the relationship between maternal oppression and Ginyeo & Ginyeo-sijo. Prior to the detailed discussions looked at the relationship between women and motherhood, through the overall Classic-siga(古典詩歌). As a result, it took the theme of motherhood from a variety of genres, as it were, Hyangga(향가), Goryeo-Sokyo(고려속요), Gasa(가사), Folk songs etc. But Ginyeo groups position was different. The Ginyeo groups was limited or no chance of maternal expressions. This also affects creative Sijo. So the Ginyeo-sijo has a few characteristics. In terms of the compensation of oppression, characteristics of the Ginyeo-sijo can be categorized into three types. These are dedication of a plaintive love, bold expression of desire, wittily linguistic playfulness. Dedication of a plaintive love is a very passive, and the general pattern of the Ginyeo-sijo. Bold expression of desire, this is the love the theme is the same. But this is a positive. And then, wittily linguistic playfulness is a rhetorical expression. It was used as a method of ambiguous and homophone. In short, for Ginyeo groups would have been a chance of roused to action(發憤), that is oppression of motherhood. And this would contribute to the development of Ginyeo-sijo. As the experience of exile literature developed in isolation of the Scholar-official(사대부).

• Korea journal of population studies
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• v.31 no.3
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• pp.107-130
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• 2008

The study of Korean diaspora has focused on migration, adaptation, and identity of overseas Koreans in China, the CIS, Japan, and the United States. However, the contemporary concept of a diaspora is a way of understanding migration, cultural difference, identity politics, and so on. Thus, this more broadly defined diaspora is used to mean a dispersion of people of a common national origin or of common beliefs living in exile. As of 2007, it is estimated that there are about 7 million Koreans living in 170 countries outside the Korean peninsula. Some have left Korea involuntarily and some others voluntarily. But most of them actively try to maintain their identity and culture as Koreans. With the large number of overseas Koreans, there has recently been the recognition of the importance of networking among overseas Koreans in the 21st century. The purpose of this paper is to emphasize the necessity of Korean Global Network of overseas Koreans. In doing so, this paper reviewed the case of Jewish and Chinese network. Then, this paper indicates the problems in the networking of overseas Koreans and suggests the policy implications for Korean Global Network. Above all, there should be changes in the government's policy towards overseas Koreans in the direction of organizing networks of overseas Koreans to coexist with the mother country. The government should adopt a policy to restore trust in overseas Koreans. It should take a pragmatic approach to the mutual interests in the socioeconomic relations instead of taking a political approach to overseas Koreans.

• Journal of Korean Philosophical Society
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• v.139
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• pp.213-238
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• 2016

This paper examines how Dasan Jeong Yak-yong developed self-healing and his perspective of happiness during the hardest point of his political and social career. Just after the death of King Jeongjo (正祖, reign. 1766-1800) the arrest and persecution of those who accepted Christian knowledge from the West began. Among them were Jeong's family members and friends. Jeong, who had learned but had not accepted Christianity as a religious belief, was exiled to Ganggin 康津 in southern Jeolla Province where he was to spend the next 18 years. The two things that helped Jeong through his exile were the Book of Changes 易經 and his commitment to the study of Confucian thought, political, and social reforms. His life-long commitment to writing and his progressive understanding of the principle of changes of the universe in the Book of Changes, represented processes of self-healing and cultivation, depriving Jeong of self-pity and enabling him to attain the highest level in self-realization. According to Jeong, there are two kinds of happiness; "secular happiness" (yeolbok 熱福) related to power and wealth, and "pure happiness" (cheongbok 淸福), a free and idyllic life. For Jeong, the latter was more valuable than the former. Jeong believed that life pursing ethical virtues only could bring authentic joy to people. Furthermore, his devotion to the issues of systematic, social reforms was out of his desire to bring the public happiness by "practical learning", silhak 實學.

• English & American cultural studies
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• v.9 no.1
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• pp.273-295
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• 2009

As Oedipa Mass, the heroine of Thomas Pynchon's The Crying of Lot 49, is apparently associated with Oedipus, the hero in Sophocles' tragedy, this paper aims to show some of their similarities in quest theme and plot development as well as in the use of dramatic irony. Oedipus the King opens with a priest's pleas to relieve the Theban people from a plague and the king's promise to rid its cause by avenging the murder of the former king, as told by the oracle. Lot 49 begins as a Los Angeles law firm informs Oedipa that she is named as the executrix in her former lover Inverarity's will to sort out the mogul's estate. Ironically, however, Oedipus' investigation reveals himself to be the very cause of the national disaster, the murderer for whom he searched. Likewise, Oedipa starts her inquiry dedicating herself to make sense out of what Inverarity had left behind, only to find that the legacy was America. Sophocles and Pynchon both employ dramatic irony to provide a controlling principle for plot development in their works. In Oedipus the King, Sophocles creates mounting tension as well as distance between the reader's knowledge and the protagonist's ignorance, compressing the play's action into the moment that Oedipus discovers his real identity. For dramatic irony, however, Pynchon tends to work through authorial comments and utilize allegorical meanings of the characters' names, directing his novel at illuminating Oedipa's discovery of Inverarity's legacy as well as the meaning of Tristero, an underground postal service system. Unlike Oedipus the King that proceeds on a single line of action, Lot 49 develops in esoteric, multi-layered allusions and intricately-interrelated double strains involving Oedipa's roles as executrix and quester. At the end of Sophocles' tragedy, Oedipus stabs his eyes and decides to live in exile, realizing that, blinded, he begot his children through his mother; Oedipa comes to a painful realization that she allowed her former lover to create death-orienting America without her diversity and moral system in old times. As Oedipa now discovers herself through her search for Tristero, her tragic spirit lies in her determination to confront her binary choices between two Americas: transcendence or entropy, the Tristero possibility or Inverarity's America. Ultimately, Oedipa tries to find who will be the bidder for the Tristero forged stamps designated as lot 49, awaiting the auctioneer's cry and the "crying" of a new-born America.

• (The)Study of the Eastern Classic
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• no.57
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• pp.407-435
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• 2014

Gusadang Kim, Nak-Haeng is a scholar of 18th century in Yeongnam region who wrote about 130 Chinese poems. In this study, I searched Gusadang's inner world by interpreting his Chinese poems. His life is closely related to his father Jesan Kim, Seong-Tak who was exiled. The fact that he devoted himself to his father for 10 years shows he had strong standards in making decisions in life. In short, Gusadang was a person who looked gentle but was tough inside and he remained firm in his faith even with outside pressure. He could not achieve glory because he spent time serving his father in his thirties. Although he heard compliments from others that he was talented enough to succeed as a scholar, he lacked time and mental energy to study. Also, he was a moralist and wrote some poems about impressive events in his life even though he did not fully devote himself to writing poems. In this study, I searched his inner world focusing on how he felt and thought about outside world by analyzing his poems. In conclusion, I found three characteristics from his poems. Firstly, depressed feelings are shown based on excessive self-consciousness in the poems related to his father. Secondly, his will to keep balance in life is shown because he wanted a harmonious life as a seeker after truth. Thirdly, a sense of isolation is shown because he had to keep a distance from outside world.

• The Journal of Korean Philosophical History
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• no.59
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• pp.371-393
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• 2018

Jeong Yak-yong attempted to establish a new philosophical system through the criticism on Neo-Confucianism. The most important area among the ideas of Dasan is on the ethical thoughts. He has a tremendous interest in the ethical education as well as ethical thought. During his exile, he gathered children around and educated them by editing "Jegyeong(弟經)". Dasan regarded "Sohak(小學)" to have some problems in educating children. Thus, he reconstructed the contents of "Sohak" and edited "Jegyeong". "Jegyeong" is more concise than Sohak and is a textbook focusing on children which is mainly composed of practical etiquette in the everyday life. It contains etiquettes to parents, teachers and adults, etiquettes on food in the everyday life and etiquettes between men and women. Although the contents does not exceed the scope of Sohak, he selected reasonable contents and composed with practical contents. Thus, it is practical. Dasan also attempted to make a novel interpretation on Saseo (四書), i.e., Noneo, Maengja, Daehak and Jungyong. His new interpretation on Saseo can be considered as ethical textbooks in a broad sense. Dasan considered the key ethical principle of Saseo (四書) to be Seo (恕). Accordingly, he thought it is very important to understand and practice ethical principle of Seo (恕). Dasan studied and annotated "Simgyeong(心經)" and "Sohak(小學)" for self moral discipline. And, he thought it is utmost important to understand and accept the existence of Sangje (上帝) in order to keep moral mind. He believed it to be important to have Gyesingonggu (戒愼恐懼), which is to aware and respect the existence of Sangje (god) for self discipline and Sindok (愼獨) to be cautious about things that only he was aware of. He thought that if people are aware of Sangje (上帝) and make dialog with Sangje, the will of Sangje could be expressed into Dosim (道心). In the ethical education, it can be said that, ultimately, the awareness on the absolute being is the most important point to Dasan.

• The Journal of Korean Medical History
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• v.35 no.2
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• pp.69-82
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• 2022

Shin Hong-gyun was born on August 20, 1881. The second son of Shin Tae-geom (申泰儉) in Sangsang-ri, Sinbukcheong-myeon, Bukcheong-gun,Hamgyeongnam-do. His family had been practicing East Asian medicine as a family business. At that time, the families of East Asian doctors who passed the general examination of the Joseon Dynasty had been continuing the East Asian medicine business from generation to generation. Starting with exile in North Gando in 1911, he was located in Wangga-dong, 17 Doo-gu, Changbaek-hyeon. In 1915, he met General Choi Un-san in Bongo-dong, treated the soldiers suffering from cellulitis, and participated in the training process to prepare for the upcoming anti-Japanese war. However, because of a growing difference of opinion with General Choi Woon-san, Shin Hong-gyun left Bono-dong after a year and mets Sorae Kim Jung-geon and joined the founding of Wonjonggyo and Daejindan, an anti-Japanese armed group. It is said that Shin Hong-gyun established many schools in Korean villages destroyed by the Gyeongshin disaster and 14 schools were established under the names of Wonjonggyo and Daejin. After the Japanese established the puppet Manchukuo in 1931, the Manchurian Defense Forces were formed. Koreans and Chinese immigrants to Manchuria worked together to carry out a joint Korean-Chinese anti-Japanese operation towards the Japanese Empire. In 1933, 50 of the Daejindan members joined the Korean Independence Army, and among them, Shin Hong-gyun began to work as a medical doctor in earnest. During an ambush in Daejeonryeong Valley, he could not get a proper meal and, to make matters worse, got wet in the rainy season, so the situation was a challenge in various ways. At this time, Shin Hong-gyun showed his knowledge of herbal medicine, picked black wood ear mushrooms that grew wild in the mountains, washed them in rain water, and provided food to the independence fighters and relieved them of hunger. After the Battle of Daejeon-ryeong, the Japanese army's suppression of the independence forces intensified, and most of the independence fighters escaped from the Chinese army's encirclement and were scattered. Ahn Tae-jin and others led the remaining units and continued the anti-Japanese armed struggle in the forest areas of Yeongan, Aekmok, Mokneung, and Milsan.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.49-76
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• 2022

This study is to illuminate the problem of shadows and evil appearing in contemporary events in the midst of a period of upheaval through Inferno of Divine Comedy. First, the concept of shadow and evil were briefly summarized in analytical psychology and discussed the importance of considering the concepts with the empirical aspect of relativity and ethics in the field of psychotherapy. The 14th century, the age of Dante, was the embryonic period of the Renaissance beyond the end of the Middle Ages. It was when Dante, who was writing Divine Comedy, had to take off his persona forcibly and live in exile. In a nutshell, it was a transition period for both the individual and the collective. The dark forest is a nigredo, darkness and chaos we face in this transition, but it can be a place of transformation and rebirth. The three beasts (leopard, lion, and she-wolf) encountered in the forest can be considered as the instinctual images that Dante ignored and alienated, which the medieval Christian world had suppressed and eliminated. Especially at the collective level, as destructive instincts, ferocious beasts roam throughout society when a crisis breaks dominant laws of values. The three beasts of Inferno appear as phenomena of shadows and evil. The aspect of leopard was explored Cerberus and Chiaco(pig) as a symbol of greed, and the lion, Farinata as the form of violent passion. The aspect of the she-wolf was examined as Geryon, a deceitful monster with a beast nature hidden behind goodness, the giants in the frozen lake of Cocytus, and Branca D'Oria, who betrayed and murdered the country and family. Inferno reveals the "state" of being trapped when one yields to the evil hidden within oneself and falls into prey.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.25-37
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• 2013

The purpose of this study is to draw reasonable management plans to reinforce essence of Ohyundan(五賢壇: Five sprit tablets), a sacred site and monument of Jeju, by investigating and analyzing current status and problems of cultural landscape elements(e.g. architectural structures, installation, letters carved on the rocks, actual vegetation, etc.) while grasping placeness contained in Ohyundan through consideration of its history and transition process of Ohyundan a future being and shrine of Gyulrim Seowon(橘林書院) in Jeju. Results derived from research are summarized as follows. Ohyundan is noted due to its placeness in that it was a place for Gyulrim Seowon, Jeju's one and only Saaek Seowon(賜額書 院) and it was a symbolic space of exile culture in Jeju. As it is inferred from Gyulrim Seowon, which is dangho(堂號: clan name) of Seowon, orchards surrounding all over places are a signature landscape element that shows placeness of the past Ohyundan. Joduseok(俎豆石: altar stone), representing a core installation of Ohyundan and ancestral tablet of five spirits, created a refined place by putting up common stones around altar and founding blocked stones to wall. This refinement and thrift served basic mind of Neo-Confucianism, and led to of Jeju's Jonyang mind(spend-thrift mind). In conclusion, a practice plan is a prerequisite to restore essence of Ohyundan by actively excluding installations not suitable for placeness or overly designed such as Jeju Hyangrodang(a center for the elderly) and numerous monument houses. On the other hand, together with Joduseok, as letters carved on the rocks such as 'Jeungjoo Byukrip(曾朱壁立)' and 'Gwangpoongdae(光風臺)' and Yoocheonseok serve as a signature landscape that well shows mind of five spirits and teaching of Neo-Confucianism, and also a trace from a confucian viewpoint deeply rooted in Jeju, they are judged as a cultural landscape corresponding to the essence of place in Ohyundan which requires proactive preservation and plans for public relations. Together with this, although many different old big trees such as Pinus densiflora , Pinus thunbergii, Quercus variabilis, Celtis sinenis, Zelkova serrata and Rhus succedanea are a landscape element that increases sacred Ohyundan and commemorative value, now required is thorough entity tree management by assigning serial number on them as many of them were dead or removed resulting from transition process of land use. Further, to reinforce quality of site location belonging to Gyulrim Seowon, a prerequsite is to review plans that create Gyulrim at reinstalled site of building and raw land.