• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• (The)Study of the Eastern Classic
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• no.72
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• pp.35-66
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• 2018

This thesis has examined Jo Guimyeong's observation method and rhetoric of style of writing style. He tried to look at the world differently through observation and expressed relationship with the world through the style of comic. $J{\breve{o}}nggwan$ is a new way of looking at subjects and objects. It trust the senses and thoughts of the subject. So It is to clarify the circumstances and logic of the world from one's own point of view. In this case, it collides with the common thinking of the day. He put the reason and the action standard in the "taste" and the "mind". This means three things. First, he is proud that his reasons and actions are no different from those of a saint. Second, an individual is an independent being with different emotions and thoughts. Third, based on this, his works of literature have their own value. These reasons and actions were incarnated through '$J{\breve{o}}nggwan$(靜觀)'s observation methods. What he gained from the three stages of $J{\breve{o}}nggwan$(靜觀)' is the 'great mind'. The first step is self-reflection. It is the process of objectifying oneself. The second target is the appearance of things. It's about looking at everything equally, whether it's precious or vulgar. The third object of observation is a harmonic. He is joining the movement of the harmonizers. Therefore, one's own reasons, actions, and works of literature share the same meaning as those of a harmonizer. He said that the description can change according to his own knowledge. It means that you can fit the situation. A typical example was the analysis of 'Sung Bo hyung hwasangchan'<成甫兄畵像贊>. He described Park Moon-soo's life as the lives of officials through comic. Through this, He criticized Park Moon-soo's natural nature of the academic world. but the situation in which he can't escape from bureaucratic life by inducing laughter. This style of writing is one of the most representative features which was written by Jo Guimyeong writer.

• The Journal of Korean Philosophical History
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• no.42
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• pp.259-294
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• 2014

The key concept of political thoughts of Confucianism is 'Tian(天)=the Heaven' and 'Ren(人)=the Human being'. In particular, the meaning of 'the Heaven(天)' is profoundly exclusive in Confucianism in comparison to the other concepts. It is because that 'the Heaven' is connected with 'Ri(理)' which explains the human being and the heaven metaphysically, and the discussions about those concepts have also been widening to the political field. And if the concept of 'the Heaven's nature(天命)' is excluded, it is difficult for us to discuss the essence of political thought of Confucianism. This paper argued how the politicalization of 'the Heaven' which was private dimension of monarch in the strict sense, changed to the public dimension of people in Japan in the early 18th century through some theories of the two famous philosopher, Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai(荻生?徠) who belonged to the 'Kogakuha(古學派)'. The doctrines of Chu-tzu(朱子學) has hold absolute authority over the history of the oriental political thoughts. But the authority have gone through the stage of disorganization in a unique space called Eto(江戶) era of Japan. Therefore, the interpretations and concept establishments in a new dimension are naturally formed in that periods about 'Min(民)=People'. Based on discussions like this, the purpose of this paper is to study how those movements are emerged in what kinds of thinking and debating process. In part of Ito-Jinsai, this paper have reconsidered the concept of 'People' which Jinsai had thought and examined closely with critical mind about 'In(仁)=Mercy'. In case of Ogyu-Sorai, this paper have argued his political theory of 'the welfare of the people in the nation(安民天下)', in clarifying with the concept of 'the Roads of the Saint(先王의 道)' and the meaning about his declaration that "the Six Scripture(六經) is things(物)". The meaning of political view of this two philosopher is in the point to suggest some kinds of cure for problems of those days with the former days values. In the Jinsai's doctrine, that cure is 'the realization of the rule of right(王道)' based on new interpretation of 'Mersy'. And in case of Sorai, that is a form of independence of politics from morality based on 'the Roads of the Saint'.

• (The)Study of the Eastern Classic
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• no.67
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• pp.203-236
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• 2017

The objective of this study is to suggest the transmission direction and tasks of Ssireum, and the conclusions are like below. First, Ssireum has been designated as a national intangible cultural heritage(No.131) in December 2016. Second, in the current status of preservation and spread of Ssireum, there is no system related to the transmission of Ssireum such as cultivation of professional manpower, and facilities, programs, and administration/finance for transmitting Ssireum. Third, based on the "Intangible Cultural Heritage Preservation & Promotion Act", the transmission direction of Ssireum was suggested. (1)The designation of a college to transmit Ssireum would be needed. (2)The Ssireum curriculum should be established. (3) It would be necessary to secure trainees for transmitting Ssireum. (4)The production of teaching materials for transmitting Ssireum would be needed. (5)It would be needed to secure training institutes designated in each region and also teaching personnels for transmitting Ssireum. (6)The research direction for the correct transmission of Ssireum should be set up. Fourth, based on the "Ssireum Promotion Act", the transmission direction of Ssireum was suggested. (1)It is urgent to complement provisions for transmitting Ssireum. (2)For the transmission of Ssireum, instead of the transmission direction of Ssireum as a national intangible cultural heritage in the standardized perspective, it would be necessary to seek for the joint transmission direction between South & North Korea for research & documentation of Ssireum that could be systematized/shared between South & North Korea, development/spread of contents for discovering the original form of Ssireum, and the establishment of a base of transmission system for the preservation/promotion of Ssireum through the academic/institutional exchanges regarding Ssireum between South and North Korea. Moreover, the overall and fundamental transmission measures for the education, transmission, research, record, and informatization of Ssireum, and the cultivation of professional manpower should be established. Fifth, the contents of institutional tasks for Ssireum are like following. (1)The institutional complementation of the "Ssireum Promotion Act" should be done for the domestic/foreign promotion of Ssireum. (2)For the integration of Ssireum organizations, the administrative system should be unified. (3)The standard technical system manual for Ssireum should be produced. (4)The 'Ssireum Transmission Center' should be built for the preservation and systematic transmission of Ssireum. (5)The selection of a college for transmitting Ssireum and the establishment of a system to cultivate Ssireum successors should be done. (6)It would be necessary to establish database(DB) for the use of Ssireum techniques essential for the transmission of Ssireum.

• (The)Study of the Eastern Classic
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• no.73
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• pp.65-89
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• 2018

This paper was triggered by the idea that the culture of ancestral rites and the patrilocality, which entail the excessive sacrifice on the part of the wife, that eventually led to the coinage of the expression, "housewives' holiday stress," is perhaps not the age-old traditions it claim to be, but rather a recent phenomenon. The purpose of this paper is to reveal that the loss of housewife's authority is the product of "becoming yangban (aristocrats)," which was a culture that was in fashion in the late Joseon dynasty. Until the late Joseon dynasty, women, in particular, the married women maintained an autonomous life which allowed them the authority to an extent, based on their properties that they brought from and the ties that they maintained with their original family and. However, such authority of the housewives disappeared since the invasion of Joseon by Japan and Qing in the year of Imjin (1592) and Byeongja (1636), respectively, as the daughters were excluded from receiving inheritance in a desperate attempt to maintain the impoverished family after the wars. However, patriarchy based on neo-Confucian custom and convention of patriarchal clan system could not spread to the entire population immediately after the wars, as it was impossible to include everyone in the aristocratic class (yangban). It was due to the increase of aristocrats within the continued social changes that occurred after the wars that the neo-Confucian patriarchy became the norm and ethical standard in Joseon society. Also, the theory of propriety in neo-Confucianism that everyone from the emperor down to commoners must abide by the patriarchal clan system was realized through Zhuzi jiali, i.e. Master Zhu's Family Rituals, which institutionalized the system of family rites by setting up ancestral shrines in every household. For the aristocrats who lost their financial footing, the only basis they could rely on to prove their aristocratic lineage is the strict compliance with the rituals. Also, for the once commoners who turned into aristocrats one day had to emphasize the formal propriety in order to distinguish themselves from the commoners. Hence, the culture of "becoming yangban" in the nineteenth-century Joseon was what solidified the patriarchal rituals, decorum, and clan system. As a result, women have become subordinated to the husband's families, which forced the women, i.e. the housewives to serve them and sacrifice themselves for them. At times, women self-imposed such restraints on them as they led themselves into believing that it was necessary to maintain the family for their sons.

• Industry Promotion Research
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• v.9 no.1
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• pp.203-212
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• 2024

The purpose of this study is to examine the validity of Hidden Stems (支藏干) in the Four Pillars of Destiny with regard to the use of human governance periods in the hidden stems (人元用事). First, there is a theory of assigning period of governance for designated constituents (司令論) in the Hidden Stems of the Earthly Branch. Second, there is a theory that determines the structure of the Four Pillars by the Exposed Constituent from the Hidden Stems (透出論) in the Month Earthly Branch. Since these two theories conflict with each other and cause confusions, this study examined the theory of Hidden Stems in the Four Pillars Classics and examined the historical development of governance period for constituent hidden stems and their validity. The results of the study are as follows: Firstly, the number of dates assigned to respective constituents does not correspond to the calendarical principle, and the assignment of the governance dates for each constituent does not correspond to the principles proposed in ancient books of Four Pillars. Second, though it is said in the Classics that 72 days are equally assigned to each of the Five Elements, actual distributed days for the five elements was 65 days for Wood, 55 days for Fire, 100 days for Earth, 65 days for Metal, and 65 days for Water. Third, though it is said that 7 days should be designated to Yang Earth Mu for the months of Tiger 寅, Monkey, Snake, and Pig, it is logically more legitimate to assign those days to Yin Earth Ki since the month before Tiger is Ox, and the month before Monkey is Goat. Lastly, rationale behind assigning Ki Earth only to Horse Oh as constituting Hidden Stem while disregarding months of Rat, Rabbit, and Rooster is considered not reasonable. Looking at these results comprehensively, it is concluded that the Exposed Constituent theory is logically more appropriate than Assigned Governance theory.

• (The)Study of the Eastern Classic
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• no.50
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• pp.55-88
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• 2013

Gwonwu Hong Chan-yu is one of the modern and contemporary Korean scholars of Sino-Korean literature and one of the literati of his era, so is respected as a guiding light by academic descendants. Gwonwu was a teacher of his era, who experienced all the turbulence of Korean society, such as the Japanese occupation by force, the Korean War, the military dictatorship, and the struggle for democracy, and who educated and led young scholars of his time. However, academia has not payed attention to his life and achievements since his death. This paper is to examine the poetry of Gwonwu Hong Chan-yu, one of the representative modern and contemporary scholar of Sini-Korean literature, which has not yet been discussed by academia. The minimal meaning of this paper is that it is a first work based on his anthology, which has not been discussed by academia, and a first full-scale study on Gwonwu Hongchan-yu. For the reason, this paper aims at the detailed inspection of his poetic pieces recorded in his anthology. Nonetheless, despite such intentions, some limits cannot be avoided here and there in this paper for the insufficient knowledge and academic capability of this paper's writer and for the lack of academic sources. Gwonwu's poetry examined through his anthology shows the characteristic which is that his poems focus on exposing his own internal emotions. Such a characteristic says that his idea of poetic literature payed attention more to individuality, that is exposition of private emotions, than to social utility of poems. Gwonwu's such an idea of poetic literature can be generally affirmed throughout his poetry. Accordingly, Gwonwu preferred classical Chinese poems to archaistic poems, and single poems to serial poems; and avoided writing poems within social relations such as farewell-poems, bestowal-poems, and mourning-poems. When the characteristics of Gwonwu's poetic literature get summarized as such, however, some questions remain. The preferential question is whether the poems in his anthology are the whole poetry of him. Although Gwonwu's poetic pieces that the writer of this paper have checked out till now are all in his anthology, it is very much questionable whether Gwonwu's poetry can be summed up only with these poems. The next question is what is the writing method for taking joy(spice), sentiment, and full-heart into his poems if Gwonwu's poems focus on exposing his internal emotions, and if poems exposing joy and poems exposing sentiment and full-heart appear coherently in various different spaces and circumstances of writing. The final question is what are the meanings of Gwonwu's poems if his poetry checked out through his anthology directly shows either the reality carried in his poems or the reality of a time in his life. The questions listed above are thought to be resolved by the synchronizing process of stereoscopic searches both for Gwonwu as an individual and for the era of his life. Especially, spurring deeper researches toward a new direction regarding Gwonwu's poetry has an important meaning for construction of a complete modern and contemporary history of Sino-Korean literature and for procurement of continuous research on Sino-Korean literature and its history. For the reason, it is thought that more efforts of researchers are required.

• Annual Conference on Human and Language Technology
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• 1997.10a
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• pp.469-476
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• 1997

본 연구는 한글 전용과 한자 혼용이 글의 이해 속도, 이해 정도, 내용의 기억에 어떤 영향을 미치는 가를 조사하기 위해 실시되었다. 한글 전용론과 한자 혼용론은 각각 나름대로의 논리를 가지고 서로 논쟁을 펼쳐왔다. 먼저 한글전용론의 주장을 살펴보면, 한자는 배우기 어렵고 쓰기도 불편해 쉽게 익힐 수 있는 한글을 사용해야 하며, 한자를 사용함으로 인해서 순 우리말의 발전이 방해를 받고, 글자 생활의 기계화와 출판 문화의 발달에 있어 한자는 이것을 어렵게 한다는 것이다. 반면에, 한자혼용론의 주장에 따르면, 한자말은 한자로 적을 때 그 의미의 파악이 빠르고 정확하고, 우리말 어휘의 절반 이상을 한자어가 차지하고 있으므로 한자를 가르치는 것이 국어교육의 지름길이고, 우리말에는 동음이의어가 많아서 한글로만 적을 경우 그 뜻을 식별하기 어렵고, 한자는 각 글자가 모두 뜻을 가지고 있으므로, 각각을 조합하여 새로운 의미의 단어를 쉽게 만들 수 있음은 물론이고 한글로 쓸 경우 길게 쓰여져야만 하는 것을 짧게 쓸 수 있다는 장점을 가지고 있으며, 한자를 쓰지 않으면 우리의 전통 문화를 이어 받을 수 없으며 한자를 공통으로 쓰고 있는 동양문화권에서도 고립을 초래할 수 있다는 것이다. 이렇게 한글전용과 한자혼용에 대한 의견이 다양한 만큼 우리나라의 한자에 대한 정책도 그 갈피를 잡지 못하고 계속 바뀌어 왔다. 독립이후 정부에서는 법령과 훈령 등으로 모든 공문서에서의 한자사용을 금지하고 일반 사회의 문자 생활에도 한글을 전용할 것을 권고하지만 이 지침은 결국 공문서에만 한정되어 왔고 후에는 이것조차도 유명무실해졌다. 또한 중고등학교의 한자교육 정책도 수차례 변화되어 한글만을 배운 세대가 사회에 나와 여전히 한자가 사용되고 있어 적응에 문제점을 가지기도 하였다. 본 연구에서는 그 동안 계속되어 온 한글과 한잔의 사용에 관한 논쟁을 언어심리학적인 연구 방법을 통해 조사하였다. 즉, 글을 읽는 속도, 글의 의미를 얼마나 정확하게 이해했는지, 어느 것이 더 기억에 오래 남는지를 측정하여 어느 쪽의 입장이 옮은 지를 판단하는 것이다. 실험 결과는 문장을 읽는 시간에서는 한글 전용문인 경우에 월등히 빨랐다. 그러나. 내용에 대한 기억 검사에서는 국한 혼용 조건에서 더 우수하였다. 반면에, 이해력 검사에서는 천장 효과(Ceiling effect)로 두 조건간에 차이가 없었다. 따라서, 본 실험 결과에 따르면, 글의 읽기 속도가 중요한 문서에서는 한글 전용이 좋은 반면에 글의 내용 기억이 강조되는 경우에는 한자를 혼용하는 것이 더 효율적이다.

• Journal of Life Science
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• v.19 no.2
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• pp.163-168
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• 2009

To understand cytotoxic activity of Rubia cordifolia L. (Rubiaceae), which has been used as a traditional oriental medicine, the mechanism underlying cytotoxic effect of its extract on human acute Jurkat T cells was investigated. The methanol extract of roots (3 kg) of R. codifolia was evaporated, dissolved in water, and then extracted by dichloromethane. The substances in the chloroform extract showing the most cytotoxic activity were further purified by a series of preparative HPLC. The extracted active substance (65 mg) was designated as CCH1. When Jurkat T cells were treated with CCH1 at concentration ranging from 0.5 to 2.0 ${\mu}g$/ml, apoptotic phenomena of cells companying several subsequent biochemical reactions such as mitochondria cytochrome c release, activation of casapase-8, -9, and caspase- 3, degradation of PARP and DNA fragmentation occurred via mitochondria-dependent pathway. However, abrogation of apoptosis was observed in an ectopic expression of Bcl-xL, which is a suppressor for mitochondrial cytochrome c release. These results demonstrate that the cytotoxicity of CCH1 against Jurkat T cells is attributable to apoptosis mediated by mitochodria-dependent death-signaling regulated by Bcl-xL. In addition, the CCH1 is more potent to leukemia Jurkat T cell than to human peripheral blood monocyte cells (PBMC).

• Journal of the Korea Furniture Society
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• v.21 no.6
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• pp.439-448
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• 2010

Furniture world which is closely associated with human life had been constantly developed, but traditional furniture disappeared after modernization almost. The reason lies rather in the importance of the diversity of Western-style furniture pursuing convenience and shapes, than in change of life style meanwhile. The diversity however reached the limit and it made a new advanced role of not only furniture, also design sector in general necessary, and as solution to solve this problem the immaterial value based on Eastern philosophy/mental was suggested in architecture and all around design sector overall as well. It means that the immaterial point which traditional furniture involved should be focused now and furthermore it's emotional and mental value which is more natural and has close relation with human being accordingly could be judged rightly. The reason why traditional furniture had been used since long time is the immaterial tendency which is well harmonized with the surrounding environment rather than the function. To verify this, the present study aimed to analyze not only the basic, also additional function of traditional furniture used in Hanok (traditional Koran-style house) by the inductive method for investigating the additional effects which users felt. Such immaterial role offers the user more convenience besides the original function of furniture and this made it available that furniture dominates the space. As good examples of such roles it was investigated that traditional furniture played meaningful roles like extensional serviceability, variable space, formation & movement of space, expression of grade of rank. That allowed that this study suggested the sustainable design and also the direction of development of interactive function of furniture through the expected effect having been showed in the modern space where the immaterial role of traditional furniture was applied to and the related cases.