• The Journal of Korean Philosophical History
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• no.31
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• pp.113-141
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• 2011

Everyone knows the importance of environmental education, which is essentially required especially today. In particular, the education could influence greatly students who have to get in their class and they might build their own thought on the basic concept regarding environment and ecosystem through their elementary school period. But the current elementary education has not the independent subject of 'environment' but only refers to other courses some dealing with it, leading to the highly possible failure of achieving comprehensive and concrete approaches toward environmental education. In that sense, it will be meaningful that based on existing academic discussions and approaches about various environmental issues facing our society, we seek desirable directions for environmental education at primary school for sustainable development that is needed in this era and its possible applications. The concept of sustainable development that puts an importance on the harmony between the development of environment and its preservation should be rather the one which helps to satisfy desires of the future and now generation together and also emphasizes that environmental protection should be primarily considered even in the situation in which economic development could be seen necessary. Therefore, the key to environmental education for sustainable development lies in building the attitude respecting 'life and nature' and such value will be accomplished through education.

• The Journal of Korean Philosophical History
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• no.53
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• pp.131-163
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• 2017

We were already thrown into the modern by the Japanese before reflecting the relevance of modernization and acceptance, and the value of the modern was postponed. The late period of Chosun, people sank into a state of torpor and traditional culture and ideology has caused people to have a negative perception of modern times.Modern times, however, are defined in the relative concept of tradition and modernity in the history of modern times. In order to understand the modern era and its origin, it is necessary to look squarely at the face of modernity. Failure of modern times is a failure of traditional succession.So, if we analyze the causes of the failure of the traditional heritage, why can't we see some of the reasons why we perceive it as a failure? In this thesis, it seeks to understand the diverse views of the traditional elites of the journal and the newspaper, which are published in the traditional education of the journal, and are looking at a variety of views. Moreover, we should seek to explore the traditional elements of the new tradition by discussing the aspects of the educational problems caused by the cause of the accidental break and the educational problems caused by its results.

• The Journal of Korean Philosophical History
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• no.43
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• pp.171-202
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• 2014

The purpose of this study was to explore the changes of right people for society on the period from liberation in 1945 to democracy in the late 1990s. Those periods classified into 'Transitional Era', Industrial Era and 'Democracy Era' based on historical events significantly influenced the changes of value system of Korean people or Korean society. In this study, not only main values and right people for society but also the way of changing value system in those periods were suggested by investigating factors of politics, economy and society. The results are as follows : Main values and right people for society on each period were as follows : In Transitional Era, main values were manners and social norms, and right people for this period were practical intellectuals pursuing the principle of action-oriented truth-and- knowledge-seeking. In Industrial Era, main values were sincerity, diligence, self-help and collaboration, and right people for this period were skilled man having occupational ability which was essential for economic development. In Democracy Era, main values were sincerity, participation, equality and coexistence, and right people for this period were scientific talented man who can make the survival of the country and prosperity in the crisis of the slowdown in economic growth A discussion of right people for each era, proposed that emphasis on the pragmatic and practical type of person in those days required, On the other hand, emphasized that were considered important of Community value.

• The Journal of Korean Philosophical History
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• no.53
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• pp.165-190
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• 2017

This thesis is for the analysis of the relationships between Mozi's 'Heaven and Man' through the inspection of meaning and emphasis in his three books, 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'. According to the previous study, the Heaven's Will and Verification of Ghost are justify Mozi's theory of theistic stance with the Heaven's authority. And in case of the 'Indeterminism', there seems to be positive and rational way of awareness and it's thought to be atheistic stance. It is thought that there is a rule of action which is about the personality principle, and it suggest that how the government rule the country, and how the people lead a life. And it is the ghost that give prize or punishment when they did something according to this principle or not. So, men should do their best in actual life to meet the heaven's will. Because my fate is not decided by heaven's order but my own action. And it is thought that the main point of 'the indeterminism' is about Heaven helps those who do independent and active efforts. In short, 'the Heaven's Will', Verification of Ghost' and 'Indeterminism' are neither contradiction nor conversion form theism to atheism. Mozi is thought to divide clearly about ghost's works and people's works, and it is expressed explicitly in his works 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'.

• The Journal of Korean Philosophical History
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• no.43
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• pp.55-80
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• 2014

Park, Se-dang criticized or accepted Zhuxi's annotation with his own way of understanding Confucian classics. His way of understanding Zhuxi can explain through the motive of writing his book, sabyeonrok and his basic view of scripture interpretation in the book. He thought one can achieve learning from lower to upper level. That means it is good for one to study from text easy to reach and attain, grasp. But if one begin to study from text or contents hard to understand, that will make to lose the proper way or province to the value of learning. This is what Park, Se-dang's basic point of interpreting Confucian classics, called 'learning from lower to upper level.' Park, Se-dang gave high praise Cheng Hao and Cheng Yi and Zhuxi who recreated confucianism into world from darkness. He thought Cheng-Zhu school corrected confucian's ways of learning went wrong from Chinese Han. So we need to reconsider the assessment of his view as anti?post-Zhuxi. He also thought there were a lot of way to understand Confucian classics. He insisted Zhuxi's way of annotating Confucian classics was one of them, and so as his. He understood Zhuxi's thought in this way of thinking and his academic method of 'learning from lower to upper level.' Therefore to interpretate Confucian classics new way he criticised or accepted Zhuxi's way of annotating scripture though his own way of understanding Confucian classics and academic method of 'learning from lower to upper level.'

• The Journal of Korean Philosophical History
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• no.42
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• pp.39-70
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• 2014

Neo-Confucianism of Myungjae Yoon Jeung either accepted Yulgok Neo-Confucianism as it was or modified it. In this study, his Neo-Confucianism was divided into acceptance and modification in Yulgok Neo-Confucianism and examined. In the acceptance of Yulgok Neo-Confucianism, it was clarified that Neo-Confucianism of Myungjae Yoon Jeung thoroughly inherited characteristics of Yulgok Neo-Confucianism, including 'Yiguijimyo', 'Yitongguiguk' and 'Guibalyiseungildo'. However, Myungjae was not just satisfied with inheriting Yulgok Neo-Confucianism as it was, but modified and inherited the theory of Yulgok by suggesting his own original preaching. There were three original preaching of his in overall; 'emphasis on the control of Li', 'argument method on a theory of gaining knowledge by the study of things', and 'perception on moral mind, human mind and human desire'. Ultimately, it is concluded that Myungjae modified, inherited and developed Yulgok Neo-Confucianism to adjust a theory of Neo-Confucianism in a position of 'Yiguijimyo', based on 'a theory of Guibalyiseungildo' of Yulgok as a Confucian scholar of Giho school. It is consistent with his life philosophy that he avoided speculative arguments on Neo-Confucianism and pursued solid study(實工) with solid mind(實心). It is also consistent with his view of learning that he believed that theories of ancient sages were already rich that we should read them and practice their true knowledge(眞知), and making an effort on writing regardless of them was not a study of Mushil(務實). However, due to his younger students, he was classified as a scholar who emphasized the control of 'Li' the most in Yulgok school, and a new academic tie of Giho Soron was created. It is the most important significance that Neo-Confucianism of Myungjae has in that of Giho.

• The Journal of Korean Philosophical History
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• no.39
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• pp.221-235
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• 2013

Through the comparative analysisand inductive research on main creation styles of Chinese, American and Japanese animation films, a conclusion can be given out, which means that the animation film style of each country can hardly be formed without their own traditional painting art, aesthetics habits and ways of thinking. It is these characteristics that form their unique animation film style. America emphasizes realism art, development and utilization of new technology, Japan pays sepcial attention totraditional painting art and comic stories. In business aspect, they bring about different business models relying on the experience of satisfying the diverse needs of domestic and global entertainment markets. When it comes to the content field, they carry forward universal values and meet the individualistic heroismso that a variety of business animation films and art animation films find their ways into the global market and acquire great popularity among audiences from all over the world. Through the comparasion of American and Japanese animation films, a new view to analyze the animation films of China is created. Animation creation is largely based on the need of socialist ideology from 50s to 80s. Even though the purposes of animation film creations returned to satisfying the diverse requirements of commercial markets and audiences, the consequences, such as the break gap of creations and talents, the lack of diverse creative styles and commercial market operation mechanism, sitll affect China's animation films today. Japan found thier position from the American model and became successful. Nowadays, China need find our own creative style and position from American model and Japanese model. And the systematic reformings that are detailed in the government managements, industry standards, internationalized talents cultivation and accumulation are the essential point.

• The Journal of Korean Philosophical History
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• no.31
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• pp.375-406
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• 2011

The paper investigates the ideal image and the ideological tendency of the traditional intellectuals in the East Asian Societies by analyzing the religious thoughts of Donghak, Tenrikyo and the Society of God Worshippers, which were the representative religious bodies in Korea, Japan and China. In particular, this paper focuses on the founders' thoughts of the religious organizations, such as Choi Jewoo(崔濟愚, 1824-1864) of Donghak, Nakayama Miki(中山みき, 1798-1887) of Tenrikyo and Hong xiuquan(洪秀全, 1814-1864) of the Society of God Worshippers. The results obtained from the study are as follows:Choi Jewoo's father was a teacher in a rural village, and so Choi Jewoo also wanted to be a teacher. Afterward when he had religious experiences, in the trance state, he became a teacher. Consequently, his religious thoughts were based on the ideal teacher's stance. Nakayama Miki respected her father, who was a low-ranking warrior or bushi(武士). And when she experienced strange experiences, she became a high-ranking warrior or shogun(將軍). On this account, many of her religious thoughts were based on the ideal bushi's position. Hong xiuquan's father was a low-ranking local official, therefore Hong xiuquan wanted to be a high-ranking official since childhood. Later, he took the civil service examinations only to failed. And so when he had religious experiences, he became an official appointed by God. And his religious thoughts, in many cases, depended on the ideal official's stance.

• The Journal of Korean Philosophical History
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• no.23
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• pp.181-216
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• 2008

This thesis is based on two points in Min-yisheng's idea: 1, knowing, consciousness, and differentiation of mind, according to which 2, Zheng-jidou's dividually observe to the same and different points of liangzhi and consciousness. Min-yisheng and the scholar on Yangming Theory named Zheng-jidou are arguing about the rights and wrongs of the Yangming Theory, the key concept of which is the same and different points of liangzhi and consciousness. At the extension of this argument, Min-yisheng also argues with Jin-chagnxie about the same and different points of knowing and consciousness. When argue with Zheng-jidou about Yangming Theory, Min-yisheng disproves the saying of "mind is principle" and "syncretism of consciousness and behavior" as well as defines liangzhi, which is the key concept of Yangming Theory, as a consciousness different from the natural principle. While disputing with Zheng-jidou about the relation between liangzhi and consciousness, Min-yisheng begins to pay attention to the relation between knowing and consciousness focused in the academy at that time. And as a result of that he also has a dispute with Jin-chagnxie about the same and different points of knowing and consciousness. The dispute between Min-yisheng and Jin-chagnxie is actually about how to look at the relation of knowing and consciousness, from the point of "non-mixed" or the point of "inseparable". Jin-chagnxie emphasizes on the un-mixed of knowing and consciousness while Min-yisheng, from the point of "inseparable", sees the consistency of the two. This thesis focuses on the argumentation of "the same and different points of liangzhi and consciousness" and "the same and different points of knowing and consciousness", the difference of the two positions and the historical meaning of this argument in ideologies.

• The Journal of Korean Philosophical History
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• no.39
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• pp.53-83
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• 2013

This paper aims to examine how issues related to the heaven-human relation (or nature-culture relation) affected Joseon intellectuals in the eighteenth century by considering Huang Yun Seok as a reference. As a significant indicator, the heaven-human relation issue has traditionally been a critical theme in the history of Confucianism. Since Huang Yun Seok accepted Western Learning based on Zhuxi Learning, he is a good example for examining this issue. Huang's ideas didn't depart too much from Confucianism, but he naturally became interested in Western Learning because of the enthusiastic admiration he had of Ancient Learning since he was a child. Principle-Number was consistent with Ancient Learning and Western Learning, and this was somewhat different from the original notion of numerology. It was used for understanding and explaining astronomical phenomenon. In understanding astronomical phenomenon, Huang used both fact-determined and value-centered approaches. Western astronomy allowed him to make an advance in terms of fact-determined approach while the value-centered approach gave him a portentological perspective on astronomical variation such as solar and lunar eclipses. This indicates one of the ways to keep Zhuxi Learning's identity itself amidst an inflow of new learnings.