• Journal of Korean Classical Literature and Education
• /
• no.15
• /
• pp.389-419
• /
• 2008

I already wrote a thesis about A Study of Ideologies and Stylistic Features of the Oral Narratives in a Collection of Lee, Duck Moo's Works(ChungJangKwanJunseo)" in The Classical Literature and Education Vol.11, (2006). At that time I held over a study of figure's episodes. So this essay is a series of the thesis. In this essay, I described his critical ideas about the figure's episodes of other people. I classified as the gentry's episodes and the common's episodes, and ones more classified these as the Confucian's moral episodes and the oddity's strange episodes. And I studied the narrative principles and features of narrative structure. He asked for a reasonal thinking attitude in the figure's episodes of other people. In his the gentry's episodes he indicated as a important value the constant attitude of propriety and dignity. The other hand, in his the common's episodes he thought importantly a practical act of the Confucian's moral. He showed man's equality and criticized the anti-practical attitude of the gentry group. In the oddity's strange episodes were focused on the super ability of figures in the both of groups. And then even though there are unreal or unreasonable contents in the oddity's strange episodes, he did not criticize. His such attitude was came out to take interest in unreal story like the Paesasopeum(稗史小品). The the narrative principles of his episodes are two types, one is a summary or a report type, the other is a descriptive of events type. the former was explained by narrater, the latter was described as the indirect or direct narration of the characters. In the structure of narrative in case a summary type were enumerated with the episodes, but in case a report or descriptive type of events were contrasted with characters. A story-telling way of figure's episodes borrowed from 'Jeon(傳)' or 'Yadam(野談)' genre. And a point of view in case a summary or a report type was consisted with a center of narrater, in case a descriptive of events type was consisted with a center of witness.

• (The)Study of the Eastern Classic
• /
• no.32
• /
• pp.159-187
• /
• 2008

This article aims to investigate the change of theories of reading and its historical meaning in the later Joseon period. Three scholar who left major theories of reading are mainly analyzed for the sake of it. Park, Se-chae(1631-1695) was a Neo-Confucianist who had the theory of reading named Dokseo-Gungliron(讀書窮理論). It was totally based on the scheme of Neo-Confucianist instruction and concentrated on mastering the moral principles with relishing the sentences of the Confucian Canons. Jeong, Yak-yong(1762-1836) was a Practical learning scholar and then criticized the moral-centric theory of reading of Neo-Confucianism. He valued much of the Confucian Canons but also focused on erudite reading so as to enlarge practical knowledge. Hong, Gil-ju(1786-1841) was a stylist and presented a severe criticism against Neo-Confucianist theory of reading as much. He thought that what we could realize with reading are the principles of the individual, not of the whole. The change of theories of reading in the later Joseon period as above reveals us the fact that the intellectual history of that period was in the process of dynamical change.

• Journal of the Daesoon Academy of Sciences
• /
• v.23
• /
• pp.1-36
• /
• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.

• (The)Study of the Eastern Classic
• /
• no.68
• /
• pp.283-317
• /
• 2017

Issues over morality and profit usually address relations between moral principles and material gains. In the history of traditional Oriental philosophy, discussions about them were called "Yi-Li zhi bian." The ideas of Confucius and Mencius also contain various discussions about Yi-Li. Both Confucius and Mencius defined Yi as a value concept to represent "natural," "appropriate" or "just" and regarded Yi as an external moral principle on the one hand and an internal moral emotion on the other hand. They had, at the same time, differences, as well. While Confucius placed importance on the external and acquired nature of Yi as a goal of morality, Mencius argued for the internal and innate nature of Yi as the nature of morality partially while recognizing its externality overall. Such Yi is a general term for subjective moral emotions and objective moral principles. Li was a concept of fact to represent "gain," "profit" or "profit-making." Both of them were against private interest and emphasized public interest. As for their differences, Confucius was positive about Li to some degree by saying "One should think of Yi when making profit," whereas Mencius was almost negative about Li and perceived it to be for Yi by saying "One should give up even his own life for Yi." He meant Li's dependence on Yi and also Yi's absoluteness for Ri. Both of them found a mix of opposite features in Yi such as internality and externality, subjectivity and objectivity, specificity and generality, and uniqueness and universality and also in Li such as individuality and specialty and public and private interest. Those features have both disadvantages including theoretical irrationality and logical contradiction and advantages including ideological diversity and conceptual polysemy. If efforts are made to avoid their disadvantages and highlight their advantages, they will provide some elements to consult in the creation of new global ethics required today when East and West are becoming one. In the modern society, the Yi-Li issues can be divided into the issues of morality and economy, personal and social profit, and moral ideal and material gain. If these modern Yi-Li issues are combined with the traditional Yi-Li issues, two paths will emerge over the order of Yi-Li. Of the many perceptions of Yi-Li issues of Confucius and Mencius, the idea of "Yi First, Li Later" can be very useful for creating a new ethics theory to represent "humanism" that we all need today when everyone considers their own pursuit of profit and satisfaction of needs as the best values. Sound Yi-Li relations will be possible only through Yi's orientation toward externality based on internality and Li's pursuit of private interest on the premise of public interest according to the spirit of "Yi First, Li Later."

• Korean Journal of Health Education and Promotion
• /
• v.18 no.2
• /
• pp.45-63
• /
• 2001

The objective of this study is to give basic materials for selection and improvement of contents of safety education, which is substantially helpful to elementary students, by analysis of contents of safety education in some subjects and assessment of the needs of elementary students for safety education. For this purpose, this study was analyzed the contents of safety education in five subjects for elementary school and conducted the survey of 883 students in some elementary schools in Seoul from April 7 to 22, 2000. The results were as follows; 1. As a result of analysis of the proportion of contents regarding safety-related education in some subjects, Physical Education occupied the highest proportion (14.09％), and that was followed by Practical Subject (9.55％) and Moral Education (9.34％). However, the proportions in Social Study and Natural Science were very low, 1.85％ and 1.31％ each. In total lines of these five subjects, the numbers of line regarding safety education was contained by 5.78％. 2. Analyzing the proportion of domains of safety education in five textbooks, the Meaning of Safety and Basic Principles occupied the highest portion (29.5％), and that was followed by the Home Safety (24.0％), the Safety in School (17.1％), and the Play and Leisure Safety (14.0％). The Coping with Accidents and First Aid, the Safety from Fire and Explosion, and the Traffic Safety occupied relatively low portion, 6.9％, 5.7％, and 2.8％ each. 3. As a result of analysis of the proportion of the safety education domain in each subject, the Meaning of Safety and Basic Principles occupied the highest portion (23.6％) in Moral Education, the Home Safety (12.7％) in Practical Subject, and the Play and Leisure Safety (10.9％) in Physical Education. 4. Most of the participants in this survey experienced the Home Accidents (71.1％). And also, they experienced the Play and Leisure Accidents (57.9％), the Accidents in School (49.7％), the Traffic Accidents (45.3％), and the Fire and Explosion Accidents (24.7％) in order. 5. In the average proportion of the needs of participants for safety education in each domain, the Coping with Accidents and First Aid has the highest point (4.05). And, that was followed by the Home safety (3.79), the Safety from Fire and Explosion (3.73), the Meaning of Safety and Basic Principles (3.65), the Play and Leisure Safety (3.50), the Safety in School (3.37), and the Traffic Safety (3.35). The average proportion of the needs for safety education of total domains was 3.66. 6. In the needs for safety education regarding the feature of participants, it showed higher scores in female students than male ones (p〈0.001), in lower grader than higher grader (p〈0.05), and in the students born to wealth than those born poor (p〈0.05). Also, the children who recognize the necessity of safety education showed higher scores of the needs for safety education (p〈0.001). And it also showed the same results of high score to the children whose parents did the safety education (p〈0.00l) and to the children and their parents who have the higher degree of practicing safety (p〈0.001), and these differences were statistically significant. 7. In the extent of preference for methods of safety education, it showed high score to the Field Learning, followed by the Audio- Visual Education, the Discussion, and the Instruction of teacher. In the extent of preference for subjects regarding the contents of safety education by each domain, it showed high score to the subject of Safety for 4 domains - the Meaning of Safety and Basic Principles, the Traffic Safety, the Safety from Fire and Explosion, and the Coping with Accidents and First Aid. And also, they preferred Moral Education for 2 domains - the Home safety and the Safety in School, and Physical Education for a domain of the Play and Leisure Safety. 8. While 27 of 36 detail items was contained the contents of safety education, the proportion of needs of participants for safety education showed more than average 3.00 score in 34 of 36 detail items. However, none of 9 detail items was included in five textbooks. Also, 2 detail items - the Coping with Disasters and the Safety from Poisoning - were included together 2 parts; One part had the higher ranked 7 items acquired by analysis of the needs, and the other had the higher ranked 7 items acquired by analysis of the contents. But, except those 2 items, none of items were matched with each part.

• Journal of Korean Philosophical Society
• /
• v.148
• /
• pp.239-267
• /
• 2018

In the matter of ethical and moral practice, Thomas Aquinas's thought is called "intellectualism". It does not mean only that intelligence is more important than will in moral practice, but that it has epistemological, metaphysical, and psycho-psychological implications significance. The first means affirming "the first principles of knowing" as the problem of certainty of knowing. In Thomism, there are surely above suspicion notions in the domain of practice as well as in the domain of reason, which are obviously self-evident, and because of that certainty, they become the basis of certainty of all other knowings that follow. The principle to know these knowings is the first principle of knowing, reason and Synderesis(conscience). Therefore, the "intellectualism" of Tomism is the basis for providing the ground of metaphysics. In the case of reason, it is classified into superior reason and inferior reason according to whether it is object. The object of higher reason is "metaphysical object" which human natural reason can not deal with. This affirmation of superior reason provides a basis for human "autonomy" in the moral and religious domain. This is because even in areas beyond the object of natural reason, it is possible to derive certain knowledge through self-reasoning, and thus to be able to carry out the act through their own choosing. Likewise, for Thomas Aquinas, "Synderesi" as the first principle of good and evil judgment can be applied to both the superior reason and the inferior reason, and thus, except for the truth by the direct divine revelation, precedes any authority of the world, scrupulous Act always guarantees truth and good. This means "subjectivity" that virtually in the act of moral practice, it can become the master of one's act. Furthermore, "consciousness(conscientia)", which means the ability to comprehend everything in a holistic and simultaneous manner, is based on conscience(synderesis). So, at least in principle, correct behavior or moral behavior in Tomism is given firstly in correct knowledge. Therefore, it can be said that true awareness (conscious awareness) in Thomas Aquinas's thought coincide with practical practice, or at least knowledge can be said to be a decisive 'driver' for practice. This will be the best explanation of the definition of "intellectualism" by Thomism.

• Journal of Ethics
• /
• no.74
• /
• pp.35-62
• /
• 2009

This study purports to explore the possibility of establishing the theory of ethics education based on the concept 'Gyeong(敬)' in Early Confucianism. There was a negative viewpoint on Confucianism directly after the modernization of Korea. However, a positive trend for Confucianism has emerged in almost all sorts of studies even though the results of the studies in Moral education are not always successful. West moral education theories and traditional ethics education theories should be integrated dialectically so that traditional ethics education may be updated. Recently a reappraisal of traditional values has been undertaken as a replacement of liberal democracy values. Faced with the modern civilization's crisis and a decline in morals in Korea, reverence needs to be dealt with in ethics education. This study is primarily concerned with the nature-transcendental relation whose concrete concept is 'Gyeong(敬)' in Confucianism. And the study attempts to put forward the theory of reverence-centered ethics education. The contents of the study consists of the substance of 'Gyeong(敬)' in Early Confucianism, and practical principles and methods of reverence-based ethics education. Some tasks of moral education are also suggested for the scientific establishment of reverence-centered ethics education.

• Journal of the Daesoon Academy of Sciences
• /
• v.49
• /
• pp.331-364
• /
• 2024

This article examines the religious implications of the concept of public (gong, 公) and private (sa, 私) affairs as presented in Daesoon Thought. To achieve this, the article first explores the three main meanings of gong and sa in the East Asian tradition: ①gong as ruling powers or institutions and sa as the personal sphere, ②gong as communal interests or opinions and sa as individual interests or opinions, and ③gong as fair ethical principles and sa as unfair, immoral intentions. The analysis reveals that Daesoon Thought strongly emphasizes the conceptualization of gong and sa in terms of ethical principles and immoral aspects. The practice of distinguishing between gong and sa is seen as an important way to open up the new order of life, called the Earthly Paradise of Later World, that Daesoon Jinrihoe aims to achieve. Daesoon Thought's theory on public versus private, which restrains the private (sa, 私) and prioritizes the public (gong, 公), provides a solid framework for self-transformation through moral practice, enabling participation in the Earthly Paradise of Later World envisioned by Jeungsan, the originator of Daesoon Jinrihoe's teachings.

• CELLMED
• /
• v.8 no.1
• /
• pp.1.1-1.4
• /
• 2018

We have various understandings regarding health. Various medical systems being practiced in India other than conventional medicine i.e. Ayurveda, Yoga & Naturopathy, Unani, Siddha and Homoeopathy have defined health in their own way. From physical level up to spiritual level health has so many aspects which affect our overall personality. Some says that one who is established in self is healthy but some other says that in a perfect state of health physical homeostasis and mental equanimity occur in a balanced and healthy harmony. Another concept believes that health is normal and harmonious vibration of the elements and forces composing the human entity on the physical, mental, moral and spiritual planes of living in accordance with the constructive principles in Nature. At one place it is stated that good health means existence in harmony with evolution. The authors have reviewed various concepts and definitions of health and trying to conclude that health is a feeling which may be experienced only if you are really healthy. So, health is more and more balancing of all elements of your life in harmony with the universe.

• Korean Journal of Health Education and Promotion
• /
• v.12 no.2
• /
• pp.90-108
• /
• 1995

In the recent years, there has been a remarkable growth in the popularity of health education and health promotion. Health educators are increasingly confronting serious ethical quandars. Health educators need to be fully prepared to meet the challenges presented by these situations. The objectives of this study are as follows: 1. It explores some fundamental concepts concerning ethics, morals, and values. 2. It identifies several critical ethical issues confronting the field of health education with which individual health educators must wrestle during the course of their careers. 3. It examines the process of applying ethical principles to guide rational resolution of complex value-laden issues and moral dilemmas. 4. Collectively, these provide health educators with a basic understanding of ethics and how ethics may be used to facilitate sound decision making. This study challenges health educators to consider the ethical issues and implications associated with certain practices or advances in the field of education.