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

• (The)Study of the Eastern Classic
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• no.43
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• pp.65-92
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• 2011

, or The Story of Jeonuchi, is a classical Korean novel written at an unknown date by an unknown writer. It has a few different editions presumably because they were printed from a variety of different woodcuts carved in a few dialects. The present study examines The Story of Jeonuchi based on one of its earliest editions collected by the Academy of Korean Studies. Focused on the novel's main ideas of educational value, the author explores effective educational means to teach these ideas to college students. The novel's main ideas with edifying qualities include: alleviating resentment of the people, punishing the greedy, promoting filial piety and loyalty to the sovereign, and antagonism between disloyal forces. And these ideas can be effectively discussed in class using brainstorming, demonstration and logical description. Changing time requires a different approach to understanding and appreciating classical novels. Based on this awareness, the study seeks to find an effective way to teach today's students about literature from a different time. It also stresses that this process involves encouraging the students to logically express their ideas in writing.

• The Journal of Korean Philosophical History
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• no.50
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• pp.333-361
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• 2016

The purpose of this study is to delve into reinterpretation and categorization of normative meaning of tradition. The normative meaning of tradition which plays a key role of the action-guiding power is the main source of morality. According to ecological cultural approach to diachronic transition of traditional value, traditional value leads its dynamic life: its origin, acculturation, transformation, distortion of traditional value depending upon periodic social change. It is necessary for traditional value to be reinterpreted and categorized, with a view to contributing to attribute & competency of democratic citizen in future society. The normative meaning of traditional value applicable for Korea's future society can be reinterpreted from its origin revealed in the classic. The order of discussion in this paper runs as follows. Firstly, we will investigate into dynamic change of the traditional value on the basis of the ecological cultural perspective and seek the possibility of modern reinterpretation of loyalty & filial piety as representative traditional value. Finally, we will treat the categorization and its significance of traditional value in the frame of Korean value including both western value and Korean traditional value.

• SUVANNABHUMI
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• v.3 no.1
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• pp.1-23
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• 2011

This paper traces the process how Confucianism was established as a state ideology in Vietnam. Confucianism is said to have first been introduced into Vietnam around the early 3rd century. However, it had been outshone by Buddhism until the 1389s when Ho Quy Ly rose to power and emphasized pre-Qin Confucianism. In 1428, Lê Loi founded a new dynasty and changed the state ideology from Buddhism to Confucianism. Despite this radical shift, however, Confucianism was not firmly established at the beginning of the Lê Dynasty. It was Lê Thanh Tong (1460-1497) who fully established neo-Confucianism as the state ideology. The reason was that he devoted himself to the study of Confucian texts from a young age and sought to strengthen his own royal authority by emphasizing the neo-Confucian concept of loyalty and filial piety.

• Journal of Families and Better Life
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• v.20 no.3
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• pp.87-99
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• 2002

This is a study of discourses on the family used during the Enlightenment period in Korea. To this end, 1 have conducted a qualitative analysis of the editorials taken from the Taehan Maeil Sinbo of that period. The major findings are as follows: First, these Enlightenment period discourses claimed that civilized nations evolved from a family in primitive society. This concept of family is different from the concept of family in a Confucian society. Civilized societies believed the family is less important than the nation. At that time, Korean Press used the term bumoguk (Parental nation) to refer to the nation in an attempt to equate national loyalty to filial piety. Second, the Enlightenment period claimed that the nation belonged in the Public sphere while the family belonged in the private sphere. However, it was stated that it was the duty of the family to discipline the members and make them into good citizens. Finally, Enlightenment discourses used familyism as the basis of their arguments.

• (The)Study of the Eastern Classic
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• no.36
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• pp.333-374
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• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• Archives of design research
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• v.17 no.4
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• pp.15-26
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• 2004

After 19th century of Chosun Dynasty Gilsnagmunja-do such as longevity, good fortune, health, well-being which was explosively prevalent and Hyojemunja-do which was panoramically decorated with eight characters of filial piety, fraternal devotion, loyalty, trust, courtesy, commitment, integrity and humility for enlightment of the public under the name of political ideology are consistency or same origin in traditional concept of Orient. Therefore, in view of Western standard, they are showing an illustration and a photograph of characters in design. There are some differences in way of expressions. They were considerably popular not only in Chosun Dynasty but in China, Japan and Vietnam where belong to the cultural territory of chinese characters. Though, Hyojemunja-do which was built-up in the late period of Chosun Dynasty and developed fro chinese mode is a very peculiar iconography and mode of Chosun Dynasty. Hyojemunja-do is also classified from Chinese Nianhua designed for supply of Conficianism ethics or Folk Painting designed for practical use in chinese cultural territory. In the late period of 19th century, Hyojemunja-do which was re-built with creative modeling has been developed in peculiar mode in the province of Kyunggi, Kangwon(Kwan dong region), Kwanseo region, Jeju island and Namdo region by the diversified level of painters.

• Journal of the Korean Society of Costume
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• v.27
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• pp.27-40
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• 1996

1.It was recorded at "Dong Gook Tong Gam" of King "Jang Soo" that "Sim-Eui" in Korea was first introduced from China at the reign of King, "Moon Ja"(491,A.D), Go Goo Ryo. 2."Sim-Eui" was worn as a mourning dress during the period of "Go Ryo" and as a concanical robe of Confucian, a ceremonial dress at home and for the rules of etiquettes during Cho Sun Dunasty. 3.Several theories about the construction and the using services of "Sim-Eui" are obseved and summerized. 4.Mr. Kyu-soo Park gives a definition to "Sim-Eui" as a Fortune of Heaven & Earth, the Constellation of the Cosmic Dual Forces, the Revolution of the Four Seasons, a dignified mien & the Way of a Man of Virtue and Virtue of the golden Mean. 5.I observed the concrete measurements of the each parts of "Sim-Eui" by the construction method of Kyu-Soo Park. 6.The Symbolic Meaning following the Idea of Mr. Chung, Hyun. describes well the line of thinking in our nation, and Idea of Loyalty & Filial Piety, a Man of Virtue and the Virtue of the Golden Mean. 7.As described above, I dare insist of the fact that the Construction Theory of "Sim-Eui" by Kyu-Soo Park during the letter period of Chosun Dynasty is full of our national manners and cus-toms with symbolizing meaning, construction's exquisiteness, clothes' materials and it's size most suitable to our people, to the exclusion of the defects in "Sim-Eui" of China and Japan.

• (The)Study of the Eastern Classic
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• no.33
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• pp.97-129
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• 2008

Sin-jeokdo (Hogye, 1574-1663) was a general of patriotic army who protected the region of Euseong at the time of Qing dynasty's invasion in 1627(Jungmyo) and 1636(Byongja). He was an prominent figure outside government as well as a faithful confucian who spent his life with reading and teaching junior scholars after disgraceful treaty in the year of Byongja. Hogye understood the neo-Confucianism in terms of the whole duty of men(綱常) and righteousness(義理) which was in the status of sole official academic subject and thought its practice only hinged upon the practice of filial piety and brotherly love together with loyalty and sincerity based on morals between sovereign and subject, father and son. He, therefore, emphasized that the righteousness only can be accomplished by dying of children and subjects for filial piety and fidelity respectively, at the time of commotion. This was his spirit of righteousness which repelled Japanese army in the Imjin War and he insisted on defeating Japanese army in accordance with this spirit. Hogye's practice of righteousness is grounded on the spirit of Chosun Confucianism which stressed actual practices of moral principles and duties. His practice of righteousness shows internalized cultural sinocentrism and moral-centric, ethic-centric characteristic of Chosun Confucianism. Moreover, the moral consciousness which was shown in Hogye's thought helped to keep Korean's pride and observe morality and it served itself as a basis of commencement of nationalistic military, religious movements afterwards.

• (The)Study of the Eastern Classic
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• no.49
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• pp.187-223
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• 2012

This study is planned to research the ways and structue of Okdong's thinking, which are the foundation of his academic world, based on the collection of his literary pieces. This study became interested in Okdong Lee Seo because he with some strong stimulation and shock is considered as the turning point of his family's academic tradition. His family's academic tradition before Okdong had been famous for literatures of its members, such a tradition shifted toward Confucian classical studies. Especially, Okdong was the third elder brother of Seongho Lee Yik who represented the academia of the late Joseon period, and took an important role in forming Seongho's study. Okdong is considered to have built the basic structure of Seongho's study. It seems that in the process he transmitted their family's academic tradition whose focus got shifted from literature to Confucian classical studies. Thus, this study has the basic meaning as elucidation about the fundamental of Okdong's academic world. However, the larger meaning of this study is the verification of the fundamental structure of Seongho's study: Seongho's study stood on Okdong's study but overcame Okdong as an individual, and then became a academic standard of the late Joseon period. When the collection of Okdong's literary pieces is examined, it can be found that Okdong way of thinking rooted in the Confucian theory that human nature is originally good. Especially, Okdong maintained the li-qi dualism in which li and qi conflict against each other. For understanding and elucidating not-completely-good human mind, he understood li and qi within conflicting relationship. Okdong claimed that in order for a man to keep his life humane, the man should recover his moral completeness by cultivating his mind through sincerity and reverence. Okdong's goal was to build society and to realize human nature in accordance with the classical Confucian ideology of filial piety and respect and of loyalty and trust. Here lies the fundamental meaning of Okdong's way of thinking.