• (The)Study of the Eastern Classic
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• no.69
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• pp.531-561
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• 2017

This article's aim is to contrast Dasan's commentary with Chu-tzu' and old commentary on The Meaning of learning(學) and ming(命) in Confucius Analects analects. Confucius Analects analects began with Confucius said, " Is it not pleasant to learn with a constant perseverance and application?"(1:1), and closed with Confucius said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man. We can consider Confucian analects as theory of science. I've tried to define the meaning of learning(學) in Confucius Analects, at first. The Meaning of learning in Confucian analects have 1) Technology, 2) the way of human relation, 3) liberal ar, and 4) 'learning to become a sage. Chu-tzu defines learning(學) in Confucius Analects as 'learning to become a sage'. Dasan's considered learning(學) as science in general. Chu-tzu' and old commentary defined zhiming(知命) in Confucius Analects is 'to know the fact that there is destiny in man's life(ex, life and death). Dasan reinterpreted ming(命) in Confucius Analects as human mind-nature.

• The Research Journal of the Costume Culture
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• v.22 no.6
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• pp.1028-1033
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• 2014

The paper focuses on the clothing codes described in the Analects of Confucius, and explores the reasons for the rules setting up, including the rules of color, the design, the pattern, and even the material of the clothes whose distinct features reflect the ceremony and etiquette of the time in the classic, which are in correspondence with the requirements of Confucianism, especially for stressing the social rights, obligations and codes of conduct to everyone in the society.

• (The)Study of the Eastern Classic
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• no.41
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• pp.303-331
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• 2010

The theme, 'Good Life', is one of the most classical questions all over the oriental and European societies in the history of politic ideas. Confucius (BC. 551 ~ BC. 479), a philosopher representing oriental ideas, also sought 'Good World' by proposing new world, and such 'Good World' cannot be separated from 'Good Life', which is 'Happy Life', so that his foundation of Confucius School means that he dreamt of 'Confucianism based Happiness' in another words. This study is aimed to look into Confucius' viewpoint of happiness using Analects that best shows his ideas, words and behaviors. In the Chapter 2, I checked good life and happy life dealt in the ancient European societies to get a general cognition of them. Then, I looked into the details written in the Chapter 1 Introduction, Section 1 'HakEe(學而)', Analects, in which Confucius thought that the genuine happiness of human was the process toward internal joy from learning, external joy from communicating with society and humanistic human that was the completion of oneself, which I used as the keys for this study. In the Chapter 3, 4 and 5, therefore, I investigated how such keys shown in the Chapter 1 of the Section 'HakEe' were achieved all through Analects.

• The Journal of the Convergence on Culture Technology
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• v.9 no.6
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• pp.105-111
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• 2023

The purpose of this study is to find out what self-reflection, relationship reflection, gratitude and happiness reflection, and social reflection among the sayings of Confucius in the Analects of Confucius are reinterpreted in various ways depending on the times and what meaning they contain today. Self-reflection is the process of considering one's identity, values, emotions, thoughts, and actions. Humans grow through reflection because they can identify their own problems, acknowledge their mistakes, find opportunities for improvement, and set a direction for the future. Confucius pursued the life of a gentleman as a person who constantly reflects on his life and grows. We classified it into the four categories presented above and examined them. In an era of coexistence with generative AI, Confucius' reflective life and teachings are recognized as important values in modern society in terms of human-centered value orientation, mature human relationships, and continuous social value realization, and reflection on happiness is the best attitude to life.

• Journal of Family Resource Management and Policy Review
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• v.1 no.2
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• pp.17-30
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• 1997

The purpose of this study was to grope about a modern’s morals through the Confucian traditional morals in these days that human nature is lost and morals is out. The research method is to analysis ‘The Analects of Confucius’. This study provide us with establishment of the life philosophy considering others and cooperating in 21C is drawing on.

• Journal of Korean Philosophical Society
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• no.97
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• pp.5-31
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• 2012

Confucius has been viewed as a conservative thinker. Quite a few scholars even argued that it was Confucius who laid the foundations stone of the conservative tradition of Chinese politics. No matter how one defines "conservatism," it seems clear that the relevant passages in the Analects support such interpretation. However, Lothar von Falkenhausen, an archeologist, recently argued that what Confucius upheld as venerable tradition was not a distant past but Confucius own times. This paper attempts to resolve the contradiction between the archeological evidence of Falkenhausen's claim and the textual evidence of the Analects through closer reading of the evidence.

• The Journal of Korean Philosophical History
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• no.58
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• pp.279-305
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• 2018

Confucius stressed both 'study (學)' and 'thinking (思)' but the two notions are complementary. To precisely measure the importance of the two, however, 'study' outweighs 'thinking.' Yet Confucius primarily states three steps on Analects of Confucius. In other words, Confucius mentioned two steps on 'Haksajang (學思章)' on the surface but it is actually composed of three steps. Then what is the step three? It is a critical issue to grasp the core of Confucius' idea. The ultimate goal of Confucius' idea is, as stressed by Cheng Yi (程伊川), to 'reach the realm of saint by learning,' which refers to a saint as an ideal human character. This paper is to examine three steps of 'oneness of study and thinking (學思合一)' as a way of Confucius' academic methodology to be the saint along with its structure. Saint, in a word, is characterized as 'communication (通).' It means communication through learning and thinking, which are the three steps of study(學)-thinking (思)-communication(通). Confucius emphasizes that this step also is a process itself (知) but it can be truly completed (dual structure) only by practice (行). Eventually, Confucius' academic methodology is of learning scriptures (學), thinking based on this learning (思) and practicing (行) based on this entire procedure (通). In other words, it is of a dual structure with three steps of 知 (study(學)-thinking(思)-communication(通))-practice(行).

• Journal of Korean Philosophical Society
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• v.137
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• pp.439-462
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• 2016

This Article's aim is to articulate Confucius's theory of poetics in analects. Confucius tried to establish Humanism and educate the idea of 'learning to become a sage' based upon six classics. He empathized with the education of The Book of Poetry. Sze-ma Tseen said that the old poems amounted to more than 3,000. Confucius removed those which were only repetitions of others and sang to them with his lute, bringing them into accordance with the appropriate musical style. This is the first notice which we have of any compilation of the ancient poems by Confucius. Confucius said, "If you do not learn the Odes, you are not fit to converse with. The Odes 1) serve to stimulate the mind, 2) may be used for purposes of self-contemplation, 3) teach the art of sociability, 4) show how to regulate feelings of resentment, 5-6.) 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. and from them we become largely acquainted with the names of birds, beasts, and plants.' Confucius' said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence-- "Having no depraved thoughts."' This sentence is the final definition of Poetics.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• (The)Study of the Eastern Classic
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• no.71
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• pp.147-180
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• 2018

Seokjeong JEONG-JIK LEE is a scholar who tried to render a form of service for his country by writing works of literature during the crisis of the Period of Modern Enlightenment. He mainly expressed his perception of reality through an evaluation of historical figures. He left behind a text on the Analects of Confucius, which is known as the '10 questions and answers regarding the Analects of Confucius', in his posthumous work. It seems that he wrote it to be used as lecture material for his students. The purpose of this thesis is to analyze his recognition to the Analects of Confucius and its learning direction expressed in the writing '10 questions and answers regarding the Analects of Confucius'. With respect to the word ren(仁), which is the most fundamental concept of the Analects, he viewed his life in an introspective way from the standpoint of a 'Hoinyupe(好仁有蔽)', which means that if you like kindness and fairness but don't like learning it, then there will be negative effects, and through the 'Gwangwajiin(觀過知仁)', which means that you will know for sure kindness and fairness when you observe wrongdoing, not the general viewpoint of 'Humaneness or Love'. He tried to determine the meaning of ren, and virtue(德) through a common denominator from an overall point of view. It might have been a reflection of his thoughts that a sound comprehension of powerful countries was needed. In terms of relationship between Gunja(君子) and Myeong(命), Gunja needs to make constant efforts to understand Myeong as a talented person who can maintain order. The direction of learning was examined under three categories: Jongipjibang (從入之方), Gunjajiryu(君子之類), and Sumunihae(隨文而解). Jongipjibang is defined as a way to complement the weaknesses of leaners according to their characteristics and it promotes a focus on pushing ethics into practice rather than acquiring knowledge as it is today. Gunja was classified into 3 stages. However, it merely provides standards to help learners' understandings, so not all students may fall into these stages. Sumunihae gives explanations of commentaries on the book. Seokjeong remarked that the meaning was not different even if the same concept was annotated differently in the "Four Books". This is because the context was emphasized according to the principle of 'Sosisojeol Pilchakpilseom (所始所切, 必着必贍)'.