• (The)Study of the Eastern Classic
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• no.33
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• pp.385-411
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• 2008

This thesis aims at examining his understandings about the The Great Learning centering on the of the founder of the YiYongHuSaeng School (利用厚生學派: A school who pursued prosperous economy and welfare of people) orthe BukHak School(北學派: A positive school that pursued mercantilism) from the Joseon Dynasty, Dam-Heon Hong Dae Yong (1731-1783). 1) From what is indicated in the , his studies mainly focused on the annotations from DaeHakJangGuDaeJeonJipJu ("大學章句大全集註": A book that edited different phrases from the Great Learning into chapters and paragraphs), Questioning of the Great Learning", and "JuJaUhRyu (朱子語類: A book of Confucian literature written by Yeo Jung Deok" of Zhu Xi who was a representative scholar of the Neo-Confucianism in the Song Dynasty. 2) Acknowledging entirely the arguing points of Zhu Xi, he is taking a critical position in a way that partial doubts are divided into seven chapters and questioned. 3) For the main characteristic and direction of the questioning, he is estimating that Zhu Xi only stressed the 'means' and 'interior' out of the world of 'means and ends' and 'interior and exterior' in Zhu Xi's recognizing and handling cases; instead, he emphasized putting equivalent value on the 'ends' and 'exterior' as well. 4) In fact, such questions raised partially were misconceived since they were not carried out through profound understanding nor systematic logic expansion of what Zhu Xi insisted. 5) Despite this, at the point where Neo-Confucian thoughts were fixed and weakened only with its form left in the late Joseon Dynasty, his perspective on the study of Confucian classics that the 'ends' and 'exterior' should be as equally valued as the 'means' and 'interior' by examining through the core text of the Neo-Confucianism, The Great Learning has its significance in his YiYongHuSaeng dogma that says politicians, by all means, should provide the ruled with economic convenience and welfare and this is their very right virtue.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.1
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• pp.10-20
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• 2023

Zhū Xī, the representative of Confucianism, and Báiyùchán, the representative of Taoism in the South Song Dynasty, showed different sense of appreciation and enjoyment on the same space that was Mountain Wǔyí in their ideologically cultural ways. Based on the temples Wŭyíjīngshè(武夷精舍) where Zhū Xī stayed and Zhĭzhĭān(止止庵) where Báiyùchán resided, this study revealed their lives in such temples to look into their appreciation on ideology and space. Then, based on the words 'YiBoEumYeong [移步吟詠]' shown on the poetry they chanted in relation with Wǔyíjiǔqū from its 1^st valley to its 9^th valley, this study examines their understanding of scenery and system of appreciation that appeared in dynamic ways to conclude: First, even same scenery shows different understanding of scenery and appreciation of space in accordance with the viewers' thinking ways of culture. Second, as the Confucianism and Taoism influenced in ideologically cultural ways to develop each other in the Song dynasty, they absorbed their merits each other to supplement shortcomings in their own. In this process, they made it clear that their own propositions were different between them in their essential meanings although they used common terms for such propositions. Third, as the Confucian master who compiled the Neo-Confucianism of the South Song dynasty, Zhū Xī regarded Wŭyíjīngshè and Wǔyíjiǔqū as a place of learning and a place of seeking the truth to go for 'being unified with nature' so that everyday life can be united with Tao of Li [理] everywhere beyond the limited appreciation of the scenery. That is, this thought works for 'recovery of nature of our own [復其性]', the learning goal of Confucianism, and is aimed to 'cultivate the essential nature of our own(性情涵養)' through such beautiful nature. Fourth, as the master of Keumdan family of the South Song Taoism, Báiyùchán regarded Zhĭzhĭān and Wǔyíjiǔqū as a Taoist temple that has a long history rooting from Taesangwon temple, a clean place of discipline to become a Taoist hermit through hard training. He, therefore, directly referred to Zhĭzhĭān and Wǔyíjiǔqū in relation with the Taoist legends remaining in Wǔyíjiǔqū such as hermits' dinners, female hermits, leaving the human world as a hermit and so on as ways for becoming a hermit so that he went for the level of perfectly going out of human world and becoming a hermit. He, therefore, defined Mountain Wǔyí as a world and universe of hermits where he himself too hovered between outside and inside of poetry literature as a hermit through the mood and attitude of keeping himself enjoying the scenery as a hermit.

• Journal for History of Mathematics
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• v.22 no.4
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• pp.67-82
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• 2009

We study Choi Suk Jung's on perspective of philosophy of mathematics. He explains Chosun mathematics as systems of Changes through and redefines on So Kang Gul's Sasang theory. This is the unique view on Chosun mathematics. we conjecture that Choi Suk Jung tries to establish the mathematical principle on So Kang Gul's Sasang theory.

• Journal of architectural history
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• v.30 no.2
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• pp.7-18
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• 2021

This paper studied the origin of Myeongnyundang(明倫堂), the common name of the main lecture halls at confucian schools in ancient China. Through an extensive investigation of local chronicles, biographies, decrees and construction essays, it found the first Myeongnyundang were titled on the main hall of a local school in the early Southern Song(南宋) period, and it might become the most popular name due to Zhuxi (朱熹), a famous confucian scholar in the Southern Song dynasty. In Yuan(元) period, it almost become the fixed name for the main lecture hall at local confucian schools, and even the official government documents began to use it as a common noun since the beginning of Ming(明) dynasty.

• (The)Study of the Eastern Classic
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• no.54
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• pp.7-44
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• 2014

왕양명 철학의 개념과 구조는 "대학"과 밀접한 관계를 맺고 있다. 왕양명은 "대학"에 대한 새로운 해석을 시도하여 마침내 주희의 "대학" 해석과는 다른 자신만의 학문 체계를 형성하기에 이른다. 이와 더불어 그는 "중용"에 대한 해석에 있어서도 희노애락 등 감정의 미발이발과 중화 등 "중용"의 개념 설명에서 주자와는 다른 견해를 제시하고 있다. 왕양명은 "대학"과 "중용"의 관계에 대해 "자사가 "대학" 전체의 뜻을 총괄하여 "중용"의 첫 번째 장을 지었다."고 평가할 만큼, 왕양명 사상에 있어 "대학"과 "중용"은 매우 긴밀한 관계를 맺고 있다 하겠다. "대학"과 "중용"은 공부 방법에 있어 같은 목적을 추구하고 있으니, "대학"은 성의 공부를 통하여 지선한 경지에 오르는 것을 추구하고 있으며, "중용"은 성신 공부를 통해 지성의 경지에 도달하는 것을 추구하고 있다. 이와 같이 "대학"과 "중용"은 성실하게 한다[성(誠)]는 하나의 공부를 통해 지극한 경지에 오르는 것을 공동의 목표로 삼고 있는 것이다. 이처럼 양명에게 있어 "대학"과 "중용"은 서로 분리하여 말할 수 있는 대상이 아니다. 양명의 "중용" 관련 언급 가운데 가장 많은 분량을 차지하고 있는 것은 "중용"1장에 관해서이다. "중용" 1장은 "대학"의 전체 의미를 포괄하고 있기 때문이다. "중용"에서는 성(誠)이라는 개념을 통해 본체와 공부를 설명하고 있다. 양명은 "중용" 1장을 풀이하면서 본체에 대한 깨달음보다는 수도 공부를 통해 본체를 파악하는 공부를 중시하는 입장을 취하고 있다. 그는 이러한 수도 공부로 '경계하여 삼가면 두려워한다'는 계신공구를 제시하고 있으니, 양명에게 있어 계신공구는 신독이고 치중화이며 치양지 공부에 다름아니다. 여기에서 양명은 "중용"의 공부 방법을 "대학"의 그것과 연관시키고 있음을 알 수 있다.

• (The)Study of the Eastern Classic
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• no.70
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• pp.385-405
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• 2018

This paper aimed at examining studies on the Book of Odes of Weng fang-gang(翁方綱), a scholar who lived during Qianjia(乾嘉) period in the Qing(淸) Dynasty. In study on the Book of Odes, he had confidence in interpretation of Shixu(詩 序) and Maozhuan(毛傳), laid emphasis on long interpretation and opposed a tendency to be dubious of Confucian classics, showing a tendency of hanxue(漢 學), and he also showed a tendency of songxue(宋學) by criticizing a problem of Zheng xuan(鄭玄) & Kong ying-da(孔穎達) and taking a positive position toward Shijizhuan(詩集傳) of Zhu xi(朱熹). So to speak, Weng fang-gang can be considered to be a scholar who appropriately adopted and used the study method of hanxue(漢學) and songxue(宋學) in studying the Book of Odes.

• Proceedings of the Korea Water Resources Association Conference
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• 2023.05a
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• pp.289-289
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• 2023

4차산업 혁명이 도래한 이후로 전세계적으로 AI 기술이 유래 없는 속도로 발달 및 활용되고 있으며, 다양한 분야에서 AI 기법을 도입한 연구가 활발히 진행 중에 있다. 최근 수자원 분야에서는 단기 강우 예측, 댐 유입량 예측 및 하천 수위 예측 등의 분야에서 AI 기술이 접목되어 꾸준한 기술 개발이 이루어지고 있다. 그러나 단변량으로 축척된 자료를 활용하여 중·장기 모형 개발 연구가 다수 진행되고 있지만, 급격한 기후변화 현상과 복잡한 매커니즘을 보이고 있는 기상현상의 경우 단변량 분석으로서는 정확도가 저하 될 수 있는 우려가 있는 것이 현실이다. 이에 본 연구에서는 상기에 제시된 단점을 극복하고자 다양한 기상자료를 검증·예측인자로 활용함과 동시에 Deeplearning 모형과 결합하여 신뢰성 있는 단기 강수 예측이 가능한 모형을 개발하였다. 본 연구에서는 유럽중기예보센터(ECMWF, European Center for Medium-Range Weather Forecasts)에서 제공하고 있는 ERA5 재해석 자료를 활용하였으며, Deeplearning 모형과 결합하여 단기 강우 예측이 가능한 모형을 개발하였다. 1차적으로 격자자료(25km×25km)로 제공되고 있는 ERA5 자료를 상세화(downscaling) 모형에 적용하여 기상청 관측소와 비교·검증하였으며, Deeplearning 모형을 통해 단기 예측이 가능한 모형으로 확장하였다. 이때 Deeplearning의 다양한 모형 중 시계열 분석에 있어 예측 성능이 높은 LSTM 모형을 활용하였으며, 제공되고 있는 대기 변수의 상호관계를 노드간 연결을 통해 결과의 정확도와 신뢰성을 확보하였다. 본 연구 결과는 기관별로 제공하고 있는 예측 수준을 상회하는 결과를 도출하였으며, 홍수기에 집중되는 강우량을 예측하여 대비·대책을 선제적으로 마련할 수 있는 자료로써의 활용성이 높을 것으로 사료된다.

• (The)Study of the Eastern Classic
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• no.55
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• pp.223-264
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• 2014

Yeoncheon Hong Seok-joo(淵泉 洪奭周: 1774-1842) faithfully followed a policy of restoration of literary style of king Jeongjo. He was an young vassal after 1794 and influenced by Jeongjo because Yeoncheon was around the king. Furthermore, he had comparatively favorable working period as a vassal(仕宦期, 1795-1836) after death of Jeongjo(1800) while establishing his own academic viewpoint. Therefore, a study about art theory of Yeoncheon Hong Seok-joo is one about logical system to accept various desires for change of then while not getting rid of scope of Neo-Confucianism after Jeongjo. It is catched that exchange of Hong Seok-joo and Jeong Yak-yong was made relating to study of Sangseo. Hong Seok-joo and Jeong Yak-yong absorbed in study of Sangseo, which is come from putting importance on 6 scriptures (經) among studies of scriptures by both of them. Through this, they aimed to re-discover ideology of original Confucian studies as one for cultivating oneself and governing people (修己治人之學). Dasan and Yeoncheon have something in common that they were young vassals who were cultivated as a guarding power for Jeongjo centered on Gyujanggak. They were largely fit to view of literature(文體觀) of Jeongjo. Hong Seok-joo distinguished function of prose(文) and poetry(詩) into teaching moral(明敎) and moving people(感人) in the category of Mun-yi-jae-do(文以載道) based on thoughts of 'literature is linguistic device for Taoism '(道本文末)' which is a core concept of literature theory based on Neo-Confucianism. He gave a careful attention on instructional and social function in prose while on emotional understanding that puts importance on temper and the secrets of nature in poetry. Hong Seok-joo regarded moral impression and edification through this as a core of artistic creation based on Segyoseol(世敎說). Furthermore, expressions such as 'Heunggwangunwon(興觀群怨)' or 'Yeohangguyo(閭巷謳謠) which are mentioned as important elements in his artistic works put importance on actual existence of objective things in artistic activity and this is connected to an attitude to require description fit to fact. So, it is assumed that such expression style aimed for features of genre painting in painting arts. Understanding of the study of ancient documents by Yeoncheon developed from critical perspective. He criticized the study of ancient documents, saying it as first, Pasoijisul(破碎之術), second, Dotaekjisul(塗澤之術), third, Hoimojisul(毁侮之術). Jeong Yak-yong criticized ' theory on the Odes' from viewpoint of theory of Mun-yi-jae-do(文以載道) based on Neo-Confucianism. He stressed political and social function of Sipeon and general poetry in "the Odes" and reinterprets discourses about poetry of Zhu Xi based on his own opinion. He says that poems of national fashion do political and social criticism. The theory of national fashion by Jeong Yak-yong clearly discloses his thoughts that stress practical role of noblemen in the social and political context.

• Sijohaknonchong
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• v.21
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• pp.185-206
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• 2004

We see the term in Tosan 12 songs and other poems by Leehwang. The term means 'Birds fly in the sky, Fish swim in the water.' It is important I think in that it is the point of contact between his poems and thought. There is a gap between original text of , [The way of mean (중용)] and Leehwang's understanding. It is same with Buddhism and Taoism as confucianism in the idea that we cannot describe the Ultimate into the human language. is the very confucian way of that. But Leewhang has the peculiar idea that it can't pass over the Moral state even though its meaning is over the human language.

• Journal of the Korean Society for Library and Information Science
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• v.54 no.2
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• pp.435-455
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• 2020

The purpose of this study is to examine the publication, composition, method of composition, and acceptance patterns of JujaDaejeon anthologies edited by Joseon scholars in the Joseon dynasty. When a large amount of JujaDaejeon was published in the 16^th century, anthologies of JujajaDaejeon was compiled, published and learned as a way to understand it. A total of 13 kinds of JujajaDaejeon anthologies were published, including six kinds in the early Joseon period and seven kinds in the late Joseon period. And the composition of main anthologies showed a trend that was supplemented by Jeong Gyeong-se's Jumunjakhae from Lee Hwang's Jujaseojeolyo, and aggregated into Song Si-yeol's Jeoljaktongpyeon(boyu). JujaDaejeon consists of total 3,645 works except for poems. Among them, 1,734 works were selected by 13 anthologies. The theme of a work with a high cumulative number of selections is the virtue and attitude of the king, policy proposals, the appointment of talent, the duty of subjects, criteria for evaluating historical figures, opposition to harmony with Jin and territorial restoration, and academic discussions. This study is expected to be meaningful in the field of the research on the acceptance of the foreign books and acceptance of the Zhu Xi's works in the Joseon dynasty.