• The Journal of the Convergence on Culture Technology
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• v.9 no.1
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• pp.427-436
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• 2023

Je Baek-seok, who is well versed in poetry, calligraphy, painting, and sculpture, has established himself as the most outstanding painter and pavilion in the history of modern and contemporary Chinese art. During the Ming and Qing Dynasties, the art of the pavilion was developed greatly during the enlightenment period, with the emergence of many masters of the pavilion, including Jeonggyeong, Hwanghwangseokyeo, Oyangji, Jo Ji-gyeom, Hwang Mok-bo, and Oh Chang-seok. Je Baek-seok formed an original ritual under this social background. Je Baek-seok's tactics were formed by imitating works from the Hanwi period, and he harmonized Jin Kwon, Sopan, and Janggunin while using the penmanship of the Cheonbal Shinchambi based on the "Sasam Gongsanbi." In addition, by boldly using the Danipdo method, it is possible to use the human face as much as possible while fully exhibiting the artistry of calligraphy and adding to the atmosphere of gold stone. This paper mainly analyzed and reviewed the process of Je Baek-seok's transcription transformation and humanities practice from two aspects. First, it is planned to summarize the process of Je Baek-seok's transformation into a Jeonseo. Second, Je Baek-seok's humanities practice was analyzed. This paper will further understand Je Baek-seok's humanistic ideas and practical search by clarifying the originality of Je Baek-seok's engraving art with examples of Je Baek-seok's works, and it is believed that this will provide future scholars with learning paths and rich experiences.

• (The)Study of the Eastern Classic
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• no.34
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• pp.311-338
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• 2009

The moral corruption or the reality of absence of humanity derived from the development of science and society is very serious. Especially the moral education which should provide new breakthroughs facing such issue will be the initial concern in the educational world and the key point that judges our future. This study, as a part of efforts made for such demands of the times, is an attempt to approach the field of the present elementary education specifically by deducing the abundant meaning that the Confucianism's Chungseojidoh(忠恕之道: the principle of "Faithfulness" and "Benevolence") stands for. To build an ethical social community also means to draw voluntary moral practices into this society and this is possible with our (the moral subject) struggling the problems within but not remaining in the limitations of physical norms. Chungseojidoh as universal ethics contains a virtue ethical meaning as Jenlogy, a meaning of identity recognition and self-esteem inspiration, a meaning of social community ethics as ethics of good offices, etc. Such meanings, in particular, can be discussed more profoundly in terms of educational prevention from violence or cliquish issues in school that are largely related to education of humanity if 'applying schemes for elementary education' is seen as the center of the issue. And furthermore, they will be able to open a discussion over problems of the situation which the Korean society is in - especially the insistence, egoism or conflicts between social communities - can be answered in actuality.

• The Journal of Korean Philosophical History
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• no.31
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• pp.33-52
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• 2011

This study intends to understand Kobong's thought, especially the problem of Self-cultivation. Kobong, along with Toegye(退溪), is a major figure to understand Confucian ideas of Chosun in the 16th century. There has been a lot of research centered on Kobong's Four-beginnings(四端) and Seven-emotions(七情), but not much on the Self-cultivation of Kobong. Confucianism is basically to seek after actualization of Perfect Virtue(仁) and the way to be a sage, through the pursuit of self-discipline(修己 明明德) and social practice(安人 新民). The problems of Confucianism might be summarized as follows: interest and appreciation for the source of existence(知天/事天); harmony in relationships and practices(愛人/愛物); both of the above together. Therefore, Self-cultivation is to change the self, the subject of one's life, through the relationship between man and heaven. Kobong and Toegye had debated for about eight years(1559-1566) over the problem of human nature, especially emotion(情), and virtue and vice(善惡) fundamental position of Toegye is that the difference between Four-beginnings(四端) and Seven-emotions(七情) can be understood as emotion with qualitative distinction. By contrast, Kobong sees the relationship between Four-beginnings(四端) and Seven-emotions(七情) as that of total and partial. Discussion on the Four-beginnings(四端) and Seven-emotions(七情) is not restricted within the problem of logical analysis of concepts or theoretical validity, but come to a conclusion with the problem of Self-cultivation(修養). In this sense, Kobong tried to follow Neo-Confucian theory of human nature and self-cultivation, on the assumption of Confucian self-discipline and social practice.