• The Journal of Korean Philosophical History
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• no.38
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• pp.303-328
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• 2013

The purpose of the present article is to understand moral instruction through Ethics written by Spinoza and enable the implications drawn from its understanding to give shape to lesson plans. In his representative book titled Ethics, Spinoza speculates ultimate substance from the metaphysical perspective and converges it into ethics. The ultimate substance, which is a cause of itself, refers to immanent cause of all things that have numerous attributes as essence. All things in nature develop the substance and exchange influence among individuals at the same time. A human in the influential relationship perceives things based on one's beneficialness and assigns moral words of good and evil. However, a human, who is a mode of substance, should escape from morals that are superficial, relative, and objective, in order to realize nature. Becoming a more complete human requires going through moral imagination in reality but going beyond the imagination ultimately. Moral instruction premises the moral imagination of a student who exists as a mode; meanwhile, it is a study to escape from the influence of moral imagination. Good and evil arise from the limitation that an existing human has, but if a life is to preserve the necessity of ultimate substance, moral instruction can be defined as the processes of alleviating the influence that hinders a human's nature from being realized. Giving shape to this processes with the basis on the Spinoza's epistemic argument, moral instructional texts can be composed of stages to form more adequate moral ideas about moral subjects gradually and cumulatively. The moral instruction like this expects moral awareness which is relatively perfect than the present moral imagination. Furthermore, with the teaching and learning like this sustained, it is expected that ultimately the limitation arising from sensible perception can be overcome to approach the realization of a human's nature.

• (The)Study of the Eastern Classic
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• no.43
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• pp.305-328
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• 2011

This study examines a study of communication factor in the Chinese augury bone, as a communication text, a communication history text and a communication thought text, in terms of sender message channel audience effects, interdisciplinary research. In many respects, it is generally accepted that the Chinese augury bone have been the generic references of the Oriental culture. Based on various research results about The Chinese augury boney as a communication text, this paper explores factors of communication text related with meta-communication as the definition of communication and a structure of communication, a method of communication. The Chinese augury bone consider graphic element as communication tool, its manager as sender or communicator, the record as message, the bone as channel, its reader as audience, text understanding and behavior as effects, the augury bone producer as journalist, the tying bone in a bundle as old style book. In the Chinese augury bone, one property of communication thought is that the political ideology, which is related to the strong and weak of the graphic style and determines the naming method of kings.

• (The)Study of the Eastern Classic
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• no.66
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• pp.163-191
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• 2017

In the Book 1 starting with the narrative, metaphor, prediction, implication and paradox shows the relationship and its significance of Lee Hye-ran and Ho Hong-mae. Especially, these techniques show the key and topic of this work of 'jealousy' and its conflicting 'unjealousy' being materialized and its background are being provided, and they play narrative roles of showing in advance the numerous incidents that occur within the relationship between the main characters. Especially, jealousy and unjealousy are shown through the two main female characters: the unjealousy is connected to with Lee Hye-ran to show the extreme womanhood to lead the narrative. Meanwhile, the jealousy that occurs from the affection and obsession towards one person, it disables Ho Hong-mae from having rational judgment, and maleficence from the jealousy cannot be stopped. Eventually, in the process of finishing the narrative, the jealousy is regarded as the issue of the family, and the cause of the jealousy is emphasized the man not being faithful to the family. Therefore, the solutions to the issues occurred from the jealousy are shown explicitly that it is in the proper management of the family by the man. Therefore, the narrative of is progressed while jealousy and unjealousy conflict, and in the process of repenting the character that shows the perfect womanhood realized in the fiction world and the most radical jealousy through such womanhood, this novel can be regarded as showing the ethical lesson.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.47-82
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• 2021

At the age of 15, Song Gyu, the second patriarch of Won Buddhism, met Jeungsan-gyo members and was substantially influenced by them. Jeongsan cultivated himself for three months in Mount Gaya based on their recommendations. He instructed his family members to practice reciting the Tae-eul Mantra. Henceforth, Jeongsan was said to attain supernatural power when he was around 18 years old, and he pursued the traces left by Jeungsan in Jeolla Province. Once there, he asked Jeungsan's younger sister to move to his hometown, Seongju, Gyeongsang Province, and he served her with his utmost sincerity. He went back to the birthplace of Jeungsan and received a Daoist book from Jeungsan's daughter titled, Essentials for an Upright Mind (正心要訣). Jeongsan practiced holy works for 10 months at Daewon-sa Temple in Mount Moak where Jeungsan was said to have attained unification with the Dao. After he had met Jeungsan-gyo members at the temple, he was able to stay in her house where he ended up meeting So Taesan. Before their meeting, it is obvious that Jeongsan was a member of Jeungsan-gyo. Afterward, Jeongsan entered into Won Buddhism and used the passage, 'saving lives by curing the world (濟生醫世).' He recited the writing of Jeungsan, which had been given to his disciples, as if it had been a mantra. In addition, he mentioned Jeungsan's poems or the Chinese poems that he had quoted many times. Jeongsan also interpreted passages from The Hyunmu Scripture (玄武經) written by Jeungsan in a unique manner. Jeongsan answered his disciples in his own way when they asked questions on the teachings of Jeungsan. He recognized Jeungsan as one of the Three Primes, who presided over the Great Opening.

• Industry Promotion Research
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• v.7 no.1
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• pp.81-87
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• 2022

This study used a method of comparing and analyzing various editions of Jeokcheonsu, and aims to confirm why different views have arisen on commentaries that differ according to the perspective of one original text, which interpretation is more valid among them. The biggest part of the misunderstanding of Myeongri theory in Jeokcheonsu is Kyeokguk theory. Jeokcheonsu does not set a high value on Kyeokguk, and it is highly regarded as the Myeongri classics that emphasizes Eokbuyongsin. However, as a result of classifying the original text by theory, we can see there are about 5 sentences that directly mention Eokbu theory, but 9 sentences that explain Kyeokguk theory and 15 sentences if we include the sentences that explain Jonggyeok and Hwagyeok. Even looking that metaphoric speech is mainly used, it is also clear that it's not a book written to be read by a beginner of Myeongri. This is Myeongri texts written to convey more profound logic and enlightenment to a person who has sufficient knowledge by having learned the principle of Myeongri. A single sentence of 'Jaegwaninsubunpyeonjeong Gyeomronsiksanggyeokgukjeong' would have been sufficient to explain the Kyeokguk theory, because it's written on the assumption of the reader's level. Among the later commentaries about the theory of Myeongri contained in Jeokcheosu, 4 persons'commentaries on the original text of 'Palkyeok', 'Gwansal', Sangkwan', 'Wolryeong', 'Saengsi', 'Cheongtak' related to Kyeokguk theory was compared and analyzed.

• Journal of the Korean Society for Library and Information Science
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• v.56 no.3
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• pp.5-26
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• 2022

The purpose of this study is to analyze high school students' understanding and use of the recommended books lists. The survey distributed to high school students in seven high schools located in Seoul, and 311 students responded. Using SPSS 24, the data was analyzed by frequency, binary logistic model, and one-way ANOVA. Results show the followings. First, the meaningful factors affecting students' use of recommended books lists are gender, grade levels, and the degree to which students think recommended books lists include the books that are suitable and interesting. Particularly, the degree to which students think recommended books lists include the suitable books for them is the strong factor affecting students' use of the recommended books lists. Second, male students are less likely to use recommended books lists than female students. Male students consistently are less likely to use the recommended books lists made by school librarians, subject teachers, and reading experts and/or organizations. Third, teacher-librarians believed that the recommended books lists would help students who do not enjoy reading and have difficulties in reading. However, the study finds that students who enjoy reading and read well are more willing to use the recommended books lists made by school librarians, subjects teachers, and reading experts and/or organizations than those who do not. Fourth, students are most willing to use the recommended books lists for college preparation. The findings suggest the further research topics in designing the recommended books lists suitable for high school students and in scaffolding the high school students' use of book information reflected in recommended books lists.

• Journal of Ginseng Culture
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• v.5
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• pp.21-31
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• 2023

Korean ginseng, a special product of Korea, has been one of the most important exports since the era of the Three Kingdoms. However, not many records were kept about ginseng in Korea until the Goryeo Dynasty. This paper summarizes the records relating to international diplomatic relations and trade of ginseng in the Goryeo Dynasty and the medicinal books known to have been published at the time. During the Goryeo Dynasty, ginseng was actively transported to the neighboring countries of Bohai, Song, Wa, Later Jin, and Yuan as a diplomatic gift or as a trade item. Ginseng was mainly exported from Goryeo to these countries, but it was also received as a diplomatic gift from Bohai and Khitan. Arabian merchants came to Byeokran Port, a representative international trading port of Goryeo, and traded ginseng. After the Mongol invasion, the demand for ginseng in the Yuan Dynasty was excessive, which became a big social problem. During the Goryeo Dynasty, several medicinal books were published, including Jejungiphyobang, Eouuichwalyobang, Hyangyakgobang, Samhwajahyangyakbang, Hyangyak Hyemin Gyeongheombang, Hyangyak Gugeupbang, and Biyebaekyobang. Hyangyak Gugeupbang, which was reprinted during the Joseon Dynasty, has been handed down to the present time, although this has not been the case for the originals of the remaining books. Recently, some of the latter books have been restored through the study of the references in various medicinal books of later generations. While the medicinal books used in the royal court showed that a high proportion of the prescriptions containing ginseng, not a single prescription for ginseng has been found in theHyangyak Gugeupbang, which was mainly used for commoners. This is thought to be because ginseng was very rare and expensive at the time, so it was difficult for commoners to access it.

• Journal of Korean Library and Information Science Society
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• v.54 no.1
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• pp.1-24
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• 2023

The history of modern libraries in Korea is less than 150 years. Nevertheless, there are various issues about when the word library appeared, how it was transformed, and the name and overall appearance of the library opened by the Busanpo branch of the Nihon Kodo-kai during the enlightenment period. Therefore, this study analyzed and argued many issues. As a result, it was found that the word library appeared in poetry collections, tombstones, and diaries from the early Joseon dynasty. Although it was widely held that the library was first introduced by Yu Gil-jun's 「Seoyugyeonmun, 1895」, it appeared in Lee Hun-young's 「Iisajipryak」 and was also introduced in 「Hanseongsunbo, 1884」. And the first name given to the facility was Kodo library, which was opened by the Busanpo branch on October 10, 1901. Book club, reading club (library), Busan(Busan district) library, Kodo bookstore, Kodo-kai library, etc. which are described in many documents are all errors. The location of the library was a temporary house on a leased site in Seosanhajeong of Yongdusan mountain. And it is presumed that it has secured about one room and 1,000 Japanese and Western books, and provided fee-based services to Japanese residents. Although the Kodo library is not the first public library established by a Korean, it is undeniable that it was the first public library to exist in Korea. Therefore, when defining the character of the Kodo library, it is necessary to have a coolness and discernment beyond national emotions, historical conflicts, and ideological frames.

• Journal of the Korean Applied Science and Technology
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• v.40 no.2
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• pp.348-354
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• 2023

A tattoo is a cultural form that has been handed down to mankind for a long time. Traditional tattoo customs that have been handed down and developed in the various cultures of mankind have the important value of academic research in various fields such as history, art, society, etc. The Derung people, one of the minorities living in Yunnan Province and nearby areas in the southwest of China, have 'facial tattoo' customs. The traditional culture of the Derung people, which had maintained the form of primitive society until 1949 when the People's Republic of China was established, was passed down through oral tradition, so there are no preserved materials about their tattoo culture, showing the need for research on the culture. Therefore, it was conducted in two ways: a research on modern and contemporary literature and a field trip to Yunnan Province. The exact reason and time of facial tattoo customs are unknown, but the customs disappeared after being banned in 1966 due to the Chinese Cultural Revolution. The symbols and functions of facial tattoos can be largely divided into four categories, including religious worship, coming-of-age ceremonies, aesthetic decorations, and ethnic and social history, through an on-site survey and research by modern and contemporary scholars. And, it is known that women of the Derung People get tattoos from the age of 7 to 8. The design of facial tattoos became more complicated for upper-class women and simpler for lower-class women depending on the area they live. Tattoos are mainly performed by relatives, and mainly bamboo skewers and lixivium extracted from the bottom of the pot are used as the materials. Currently, there are fewer than 25 women of the Derung people with facial tattoos, and most of them are elderly. Therefore, they seem to disappear altogether within a few decades. Therefore, it is urgent to have documentation on the unique facial tattoo culture of the Derung people.

• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.91-98
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• 2023

Genre paintings, which describes the lives of ordinary people, has lifestyle and Pungnyu of our ancestors. Pungnyu is aesthetic consciousness and a way of lives. The culture of Pungnyu is a kind of art boundary that combines high spirits and art. The Pungnyu is an icon of Korean culture, realization of taste, and happens through "stroll", which means the walking peacefully, and "sightsee", which means go sightseeing. It shows through the rambling and the excursion. Hyewon's 'Jeonsincheob'('傳神帖', a kind of spirit transferred drawings book) is a genre painting which represents Pungnyu and shows various activities at that time. Therefore, we can understand our own spirit and soul through appreciating his paintings. Hyewon's 「Jeonsincheob」 has three special features. Firstly, it is the symbol of Korea traditional Pungnyu. Secondly, it contributes to development of the East art. Lastly, Hyewon's 「Jeonsincheob」 can be considered in terms of glocalism, which means the combination of globalization and localization and can be explained by the relation of the center=the periphery, the globalization=the Korean wave, the universality=the particularity. Hyewon's 'Jeonsincheob' has aesthetic boundaries. One aims at individual pleasure. Another aims at harmony with its natural environment in which you are. Also, it can be considered as the boundaries of enjoying together which aims at harmony with social environment among group members.