• Journal of Korean Medical classics
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• v.23 no.5
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• pp.35-50
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• 2010

By grouping freshly the virtue terms used in herbal medicine, we are apt to establish the position coordinates of concepts and raise the level of the herbal virtue research in future. As the terms related to the herbal virtue used in herbal medicine are used with the virtue terms mingled with the chief treatable disease terms, it's hard to use the herbal virtue data only. And though the virtues terms imply many data like medical act data or medical operation data, we can't use them fully. We sort the terms related to the herbal virtue into the virtue terms and the chief treatable disease terms and acquire many data like medical act data or medical operation data and group the data by same attribute. At this time in the process of classification we establish sort standards inductively, put relations between the attributes in order, out of this result we grasp the actual conditions of the virtue terms used now, and show useful data for herbal virtue research in future. We got the chief treatable disease terms from the ones related to the herbal virtue, acquired a lot of data from the virtue terms and grouped the data by the same attribute. We established a proper standard inductively in the process of classification, put the relations between the attributes in order, grasped the actual conditions of the virtue terms in use at the moment out of the result of the classification and presented the applicable data for the herbal virtue research in future.

• Journal of Korean Theatre Studies Association
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• no.49
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• pp.49-71
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• 2013

Melodrama emerged as a form of the moral in the early modern age. As an approach 'the moral' not only means that rewarding virtue and punishing vice, but also refer to a principle of spiritual life and a way of life. -Melodrama theatricalizes a new vision of human life and society through a new type of the virtuous protagonist and sentiment/-ality. -This allows melodrama to be a dominant cultural form in this modern age, beyond the borders of the theater, mass-media, and literature. Virtue and sentiment/-ality are the core elements of melodrama, which differentiate it from tragedy and comedy especially in the structure and effect of the drama. Actually virtue and sentiment/-ality have been a main target of criticism. Virtue has been regarded as a trite quality of the stereotypical protagonist, and sentiment/-ality as a banal emotion which paralyzes an audience's recognition of reality. -However, this thesis regards both virtue and sentiment/-ality as vehicles for showing and sharing the morals of the modern age. First, the virtues of the protagonist included the general and universal ones of the bourgeois -at that times, the bourgeois represented themselves as a human being- such as the responsibility and obedience of a father, a mother, a wife, a husband, a daughter and a son. They also included the professional ethics such as courage, honesty, and justice and so on. The fall or salvation of the protagonist is largely determined by his/her private individual virtue. Second, sentiment/ality is a theatrical device that makes the audience internalize the protagonist's virtue. The protagonist expresses his/her universal virtue sentimentally, and the audience also expresses their virtue by sympathizing with the protagonist's virtue sentimentally. However, the melodramatic protagonist as an individual, is not connected with society, but remains isolated. As a result, s/he has no influence on the society, where s/he can only ends her/his play alone with a happy-ending. S/he is happy alone, or at best happy with his/her own family. On the contrary to this, tragic protagonist usually fixes social disorder through his/her fall. In that sense, we can say that melodrama presents only the half of the human life.

• Korean Journal of Social Welfare
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• v.66 no.2
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• pp.231-253
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• 2014

This paper aims to investigate epistemic principles and practical virtue items in Confucism about formation of social capital in a community. First, I have reviewed the basic perspective of Confucism utilizing holistic point of view, which is based on the theory of Yum-Yang, and human relationship in terms of role harmony, which is based on the theory of Si-Wi. I have then explored several items, some of which are Jung and Hwa as an internal value criterion, Ui and Ye as an external one. Analyzing other items such as In and Deok as directional items, Chung-Seo and Hyeol-ku-ji-do as epistemic items and Hyo and Ye as practical ones, I have found out that all of them, mentioned above functioned as factors of social capital in a community. Therefore, we emphasize that Confucian epistemic principles and practical virtue items can not only function as components of social capital in modern communities but have useful and practical implications for policy in modern community welfare.

• Art History and Visual Culture
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• no.22
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• pp.254-279
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• 2018

This essay traces the origin and the social function of medieval knights in Edwin Austin Abbey's murals ${\ll}$The Quest of the Holy Grail${\gg}$ in the Boston Public Library. Medieval knights in the Arthurian legend appeared in American novels at the end of 1850s and in political cartoons in the 1870s. They are featured in American Renaissance murals as well. ${\ll}$The Quest of the Holy Grail${\gg}$ painted in 1895 was the first of its kind. In Britain, the Pre-Raphaelites frequently painted medieval knights. Abbey fused the visual idiom of the Pre-Raphaelites and that of the Royal Academy of Arts in his depiction of knights. Unlike the Pre-Raphaelites, who usually focused on knights' activities, he emphasized their virtue. His representation of knights reflect the social and economic crises in America in the 1890s. After the Civil War, American society enjoyed economic prosperity but suffered from government corruption, economic inequality, and class conflict. Serious social problems such as poverty and inequality decayed American society. Writers and artists brought attention to these issues. This essay argues that Abbey criticized capitalists and expressed his hope for progress through the figure of Galahad as the iconic representation of civic virtue in ${\ll}$The Quest of the Holy Grail${\gg}$. Installed in the Boston Public Library, Abbey's murals performed a public function to warn the viewers of economic and social chaos resulting from government corruption. Abbey's American knights not only emphasized moral responsibility but also promoted patriotism. The artist refashioned medieval knights into American citizens, whose civic virtue became essential to an ideal leader in American society.

• Journal of English Language & Literature
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• v.57 no.6
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• pp.1131-1149
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• 2011

Michael McKeon, in The Origins of the English Novel, 1600-1740, sets forth a theoretical study of a large canon of seventeenth- and eighteenthcentury works, based upon the dialectic of genre formations, which attempts to analyze certain "instabilities" in generic and social categories- "instabilities" that McKeon identifies as "Questions of Truth" and "Questions of Virtue." In this paper, I argue with McKeon's optimistic reading of Samuel Richardson's work, Clarissa, or The History of Young Lady (1740), which concludes that-unlike Pamela's "manifest material and social empowerment"-Clarissa acquires "manifest discursive and imaginative empowerment" and "wins" (to use McKeon's terms) the "battle" with her antagonist, Robert Lovelace. What is difficult to accept in this reading of Clarissa is McKeon's claim that the "success" of Clarissa's resistance to Lovelace, despite the tragic rape, is evident in her "new-found power" which is represented in the heroine's spiritual "conversion"- her decision to die to protect her "version of truth and virtue." McKeon's spiritual "conversion" not only forces Clarissa to surrender her legal right to prosecute her rapist but also forces her to seek the shelter of her "father's house" in the afterlife because she can no longer "make others accept [her] own version of events as authoritative." Thus, in contrast to McKeon, I claim that Clarissa represents the necessary conditions for its heroine's "empowerment" primarily in language that suggests her manifest social invalidation; language which in particular emphasizes that her rape and torture by Lovelace forces Clarissa's spiritual "conversion" to seek her reward in the afterlife-thereby concluding that Clarissa's discursive and imaginative empowerment does not and cannot exist in the secular, material world.

• (The)Study of the Eastern Classic
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• no.62
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• pp.145-176
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• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.

• Journal of the Korean Society of Costume
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• v.32
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• pp.213-224
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• 1997

This paper is the result of research what im-ply the shaman's costume in Korea "Kut" The implications can be summarized as follows: 1) Shaman's costumes in "Kut" are divided into two parts. Namely the one is the position as a priest and the other is the one as God it-self 2) Also shaman's costume were used to ex-press God's character in the ritual "Jae-Cha" These were based on the costume system by one's social position in the times of the Cho-Sun. 3) The reasons why shaman worn the tra-ditional costume are discussed variously. Among those reasons firstly shaman stands for the symbolic significance of each "Kut" as the agent of God. And secondly shaman wore to symbolize the miraculous virtue of God. symbolize the miraculous virtue of God.

• Journal of Families and Better Life
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• v.25 no.1 s.85
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• pp.101-112
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• 2007

In this paper, 274 traditional fairy tales of South and North Korea were selected for research. The research was performed using a content analysis chart, and found differences in the number of characters, how ideology and social setting affect categorization of the characters, and what values are represented in the fairy tails of each country. Analysis of the general characteristics of traditional fairy tales of South and North Korea shows that South Korean traditional fairy tales have more cases where $1{\sim}4$ characters appear. In North Korean fairy tales, 5 or more characters generally appear. Analysis of the categories of characters in traditional fairy tales of South and North Korea found that characters fall into categories of family, friend and tutor, village, and the native country more often in South Korean fairy tales than in North Korean fairy tales. Character categorizations of county and foreign countries are found more often in North Korean fairy tales. In particular, the difference in character categorization of family, friend and tutor, and county shows that different ideology and social setting affected categories of characters. Research on traditional fairy tales of South and North Korea shows that traditional fairy tales of South Korea have chosen self-respect, self-restraint, fidelity(responsibility), understanding others, manners and honesty as themes more often than those of North Korea and subjects such as frugality, sharing, order and rules, cooperation and patriotism(ecosystem protection) we found more often in those of North Korea.

• Cross-Cultural Studies
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• v.46
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• pp.227-251
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• 2017

This article is designed to study the conceptualization process of one of the ancient Chinese classical literature heritages, the so-called, the Triple Virtue(三達尊). By showing the principle meanings and the newly embodied symbolism of this Triple Virtue, this article is prepared to encourage revitalization of the moral virtues and self-identical pride among the elderly and to promote the young people's social consciousness of respecting the elderly. The author identifies the philosophical origins of the Triple Virtue, implying that the virtuous trinity is composed of morality, position and age, by analyzing poems in "Daya(大雅)", "Xiaoya(小雅)" of the Book of Odes and archives in "Zhoushu(周書)" of the Book of Documents(尙書). The author especially emphasizes that the concept of Triple Virtue was created by governing classes for meeting the political needs in the Zhou Dynasty. Moreover, by regarding King Wen of the Zhou Dynasty as the symbolic representation in the beginning era of the Western Zhou Dynasty and Shao BoHu as the embodiness representation in the end of the Western Zhou Dynasty, the author performs an in-depth study related to the above two great men. Finally, the author sheds lights on how symbolic and embodiness representations had played significant roles in formulating a typical model of the Triple Virtue in the following generations.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.183-214
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• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.