• (The) Research of the performance art and culture
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• no.32
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• pp.465-488
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• 2016

This paper attempts to read in different ways and to interpret newly on Cheoyongrang mhang-hae-sa in "Sam-guk-yu-sa". Ulsan have held Cheoyong Cultural Festival for 47 times according to "Sam-guk-yu-sa". However, there have been a frequent identity crisis about Cheoyong Cultural Festival because of controversial issue about Cheoyong, This paper interpretate Cheoyongrang mhang-hae-sa newly to overcome these crisis, Cheoyong's dancing and retreating was not the resignation and tolerance, but the treat and warning, as the dance of Namsansin god of Posukjeong, Buk-acksin god of Keumkangryung and Jisin god of Dongryejeon was the warning of Silla's ruination. 'The Mhang' of Mhang-he-sa temple should be interpreted not as 'watch' but 'fifteen days'. Mhang-he means the roads buried in darkness and vanished had become a sea. The name of Shin-bhang-sa temple means Gae-un-po province of Ulsan had become 'the newly purified region' because of the inspection of King Heon-ghang. The main keyword of Cheoyongrang mhang-hae-sa is 'Byuk-sa-jin-gyung'. 'Byuk-sa-jin-gyung' means to repel the impious and pray the pleasure. The purpose of the personal Gut and national Gut, Narae, was also 'Byuk-sa-jin-gyung'. The reinvented bridal room with a fresh life was like the world of Byuk-sa-jin-gyung. The dance of God Sa-bhang was, as well the desperate desire to New Silla. Cheoyong was a shaman with a superior authority who set up the power to foresee to the god of smallpox. The image of Cheoyong at is not the resignation and tolerance, but the foresight and authority. Therefore, the slogan of Cheoyong Cultural Festival, the resignation and tolerance, should be reexamined. The new Cheoyong Cultural Festival should adopt the concept of foresight and authority and Byuk-sa-jin-gyung. Cheoyong Cultural Festival, have been held for 49times, often had identity problems. The identity of Cheoyong have been misinterpreted as the resignation and tolerance. The slogan of Cheoyong Cultural Festival should be reexamined. The new Cheoyong Cultural Festival should adopt the concept of foresight and authority and Byuk-sa-jin-gyung.

• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• The Journal of Korean Philosophical History
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• no.25
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• pp.71-71
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• 2009

This study aims to provide a theoretical base for making a character education program on "how primary school students to cultivate their own right and good-minded characters." This study consists of three approaches: 1) an integrative approach based on the social and emotional learning, 2) development of integrative programs articulating three key domains directly and indirectly influencing students' character formation - school, family and local community(society), 3) maximum use of the educational institutes' moral education curriculums and the potential curriculums in the surrounding environment. In concrete, by specializing "social awareness and relationship skills" from various social and emotional ones, this study suggests an integrative program for the character education based on the theory of virtue in the Eastern philosophy. To develop such an Eastern philosophy-based integrative program for the cultivation of the social awareness and personal relationship skills, this study applies some virtue items of Eastern Ethics: for examples, 'rectification of the name(正名)' to improve skills for rational choice on the awareness and performance of social roles, 'empathy(忠恕)' to enhance the ability to share another person's feelings and emotions as if they were my own, 'reflect and seek in oneself(反求諸己)' to solve conflicts in peace and self-reflection, 'difficulty with countenance(色難)' to respond to others by understanding their situations and characters, 'select and follow good qualities of others and reform their bad qualities(擇其善者而從之, 其不善者而改之)' to make good results from various forms of personal relationship, and 'keep same respect as at first to old acquaintance(久而敬之)' to maintain good and emotional relationships. In particular, by underlining 'rectification of the name(正名)' and 'reflect and seek in oneself(反求諸己)', this study attempts to develop an alternative integrative program articulating three domains of school, family and local community.

• The Southeast Asian review
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• v.28 no.2
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• pp.213-247
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• 2018

Thailand in 2017 the public sentiment has turned against the military government. The four pledges the military declared immediately after the 2014 coup, restoration of democracy, addressing of divisive politics, eradication of corruption, and stimulation of the economy have all failed. In the same year, however, Thai military junta began to recover it's diplomatic relationship with western countries including US and EU owing to promulgation of the new constitution endorsed by King Maha Vajiralongkorn and the lavish funeral of late King Bhumibol Adulyadej which was attended by huge number of condolence delegations from around the world including US Defense Secretary James Mattis. Since the 2014 coup, US has sanctioned the country under military junta led by General Prayuth Chan-o-cha for urging them back to the barracks. EU also joined this sanction measures. US signaled change in it's policy when General Prayuth got the chance to visit US and meet President Donal Trump in 2017. General Prayuth Chan-o-cha's military junta could start to restore it's reputation internationally. Domestically, he used absolute powers based on section 44 of the interim constitution, also guranteed in the new constitution. Oversea and national human rights groups have criticized that the interim constitution for permitting the NCPO, Thai military junta's official name, to carry out policies and actions without any effective oversight or accountability for human rights violations. On 1 December 2017, Thailand marked the one-year anniversary of King Maha Vajiralongkorn's accession to the throne as the country's new monarch, Rama X. In the first year of King Rama X's reign, arrests, prosecutions, and imprisonment under Article 112 of Thailand's Criminal Code (lese-majeste) have continued unabated in Thailand. NCPO has continued to abuse Article 112 to detain alleged violators and curb any form of discussion regarding the monarchy, particularly on social media. In this worsening human rights environment General Prayuth Chan-o-cha enforced continuously campaign like Thai-style democracy- an effort to promote largely autocratic 'Thainess' in such a way that freedom of expression is threatened. It is a resurgence of 'Sarit Model'. In the beginning of 2017 Thai military government raised the slogan of 'opportunity Thailand' in the context of 'Thailand 4.0' project which attempts to transform Thai economy based on industry-driven to innovation-driven for recovering robust growth. To consider freedom and liberty as a source of innovation, 'Thailand 4.0' led by 'Sarit Model' without democracy would be skeptical.

• (The)Study of the Eastern Classic
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• no.34
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• pp.7-38
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• 2009

This paper attempts to explore the theory of moral leadership in the Great Learning. There are two fundamental contents in the elements of moral leadership's human nature in the Great learning. These are meaning of general principle(綱領指趣) - studying, self cultivation and social authority from rectifying name, and category of concrete learning(學問綱目) - the scheme of manifesting original nature (明德之方) and the scheme of loving the people(親民之方). In this, there are two principles. One is the principle of stage. In the theory of moral leadership of the Great learning, there are stages from self-cultivation to making the world tranquil. The other is the principle of stop at the highest good in manifesting nature and loving the people. In the meaning of general principle, moral leader must have good nature that he or she preforms his or her original nature and accomplishes self-cultivation. For this he or she must learn and study, and endeavors self-polishing. In the category of concrete learning, at first, in the scheme of manifesting original nature, there are investigation things-extending knowledge and making the will sincere-rectifying the mind as the pre conditions of the self-cultivation, and moral leader must carry out harmonization peoples and accomplishing public morals as the result of self-cultivation. The harmonization people means that everyone has equal position and lives with each other in harmony In the scheme of loving the people, there are the connected ethics of self cultivation-regulating the family(修身齊家) and the connected ethics of regulating the family-ordering the state(齊家治國) by effect of self-cultivation.

• The Journal of Korean Philosophical History
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• no.42
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• pp.71-103
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• 2014

Park Se-dang (朴世堂, 1629-1703) is a figure rebuked as a "disturbing enemy of the Confucian canon" (斯文亂賊), having composed the Namhwagyeong Joohaesanbo (南華經註解刪補), the sole commentary on every chapter of the Zhuangzi (莊子) in Joseon Dynasty. This article purports to articulate the significance of Park Se-dang's composition of the Namhwagyeong Joohaesanbo within Joseon Dynasty in the 17th century, through the comparison between him and Zhu Xi (朱熹, 1130-1200), the founder of Neo-Confucianism, the mainstream ideology of Joseon Dynasty, in their recognition of the Zhuangzi. Since Neo-Confucianism attained an absolute status as the canonical doctrine in Joseon Dynasty, the other thoughts, including the thoughts of the Laozi and the Zhuangzi, could not be discussed without their relationship with it. Park Se-dang's recognition of the Zhuangzi does not deviate far from Zhu Xi's recognition of it. While his composition of the Namhwagyeong Joohaesanbo might be said to have inherited and deepened Zhu Xi's recognition, it can also be seen as an attempt to escape from Neo-Confucianism in some aspects. Due to this complication, when the faction of the Noron (老論, a faction separated from the Seoin in the Joseon Dynasty, the hard-liners) rebuked him as a "disturbing enemy of the Confucian canon," they did not mention neither his Shinjoo Dodeokgyeong (新註道德經, New Commentary on the Laozi) nor his Namhwagyeong Joohaesanbo. In his Namhwagyeong Joohaesanbo, Park Se-dang does not think that the Zhuangzi is in diametrical opposition to Confucian thoughts. Firstly, he emphasizes that Zhuangzi faces the actual world with ultimately positive concern, though from a critical perspective. Secondly, he seeks common grounds between the thoughts of Zhuangzi and Confucians, proving that Zhuangzi emphasizes human relationships between father and son or between king and subject. Thirdly, he illuminates Zhuangzi's theory of human nature from a new perspective in order to reestablish Confucian theory of human nature. Fourthly, he attempts to apply Zhuangzi's thoughts in order to overcome contemporary consumptive political feuds, including the splits of political factions or the disputes about ritual proprieties (禮訟論爭). Park Se-dang's composition of Shinjoo Dodeokgyeong and Namhwagyeong Joohaesanbo was a complementary measure for Confucianism, his proper mainstay being Confucianism. He attempted to escape, not from Confucianism itself, but from the absolutism of Neo-Confucianism. In the 17th century Joseon Dynasty, when Neo-Confucianism was becoming dogmatized and absolutized as a canonical doctrine and a dominant ideology, Park Se-dang's composition of Namhwagyeong Joohaesanbo was a very innovative attempt, which shows that he established himself as a pioneer to escape Neo-Confucianism, having consolidated his own unique and progressive academic province, differentiating himself from traditional Confucian scholars in his objective.

• The Journal of Korean Philosophical History
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• no.42
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• pp.295-330
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• 2014

This article is to investigate into the philosophical background and the applicability of the humanities programmes effectively to practice them, not to educate the religious doctrines, based on the traditional-cultural resources in the education center affiliated with the religious institution. These humanities programmes can be understood on the lifelong education associated with a person. In the light of common curriculum practising in the existing education center, contents of those programmes are reviewed with classifying the humanities programmes into 3 parts, that is, eastern classical language education, eastern classical education, and eastern traditional prognosticating arts branching off from the eastern philosophy. Eastern classical language education indicates the classical Chinese characters and literatures in the context of our historical tradition. Eastern classical education implies the education which can acquire classical literatures in a modern way, as a accumulation of knowledges having been in charge of a person's lifelong education, and as a entity responsible for making a person to bring to maturity of his character by comprehending the life of human being and the world in pre-modern, Finally, the eastern philosophy is chosen for the reason that have the very interesting contents which can report facts that recover the integral relationship between nature and human being lacking in contemporaries, and instead of rejecting to interpret human being excessively in terms of materialism, is a significant one endowed with the mission which should develop his potentials through the his lifelong. Especially, eastern traditional prognosticating arts are selected that people has considered with them so kindly, and are the knowledges forming the cores of national culture. It may be a very important that attempts to develop the humanities programmes practising in the education center affiliated with the religious institution are not only the demands of the times in our days, but also a new teaching way replacing with old fashioned teachings.

• (The)Study of the Eastern Classic
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• no.37
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• pp.441-471
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• 2009

Both in the East and the West, the most classical question in political philosophy was 'what is truly a good life?' 'Good life' and 'good politics' are thus essentially tied together. Mencius (孟子, B.C385-303/302) was not exception to this belief. It is not an exaggeration that his Mencius, the treatise that encapsulates his whole views, begins and ends with good life and good politics. He began with new definitions of good life and politics and the rest elaborates why they are so. This paper attempts to systematically approach to what Mencius thinks as a good life in terms of political thoughts. Confucius, his intellectual mentor, asserted that the most humane human life is a civilized life and it means to realize the value of 'Yin (仁: Grace)' and thus set his good life from previous ones. Mencius concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. The 'good life' for Mencius consists of 1) the life in which the ruler does not monopolize joy but shares it with people, that is '$Y{\breve{o}}mindongrak$(與民同樂)' or '$Y{\breve{o}}minhaerak$(與民偕樂)' and 2) the life, based on this political foundation, that pursues the life of 'Five Ethics (五倫)' in which each individual member of society has its share in it. Mencius discussed about 'Four Virtues (四德)', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life. On the other hand, he devised the political device of '$YinJ{\breve{o}}ng$ (仁政: Gracious Politics)' as a practical tool for it. Furthermore, he asserted 'Good people theory (養民論)' as the first condition for the good politics, '$YinJ{\breve{o}}ng$' and 'Education of people theory (敎民論)' as the final one. As Mencius inherited Confucius effort for a good life with the theory of '$YinJ{\breve{o}}ng$', the so-called Zhuxi scholars inherited his as 'Sugichiin (修己治人: cultivate yourself and then order society)' after 1500.

• (The)Study of the Eastern Classic
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• no.50
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• pp.179-209
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• 2013

This study takes as its text "Yangarok", the record written by Mukjae Lee Mun Geon (1494-1567) about his grandson rearing and examines the conflicts between the grandfather and the grandson. The reason it is focused on the conflicts between the grandfather and the grandson particularly among many aspects of Yangarok is that the paper notices the dual feelings of love and hatred lying in the mind of Mukjae, the subject of the narrative. Because the record of grandson rearing plainly reflects the dual elements of the grandfather, love and hatred, expectation and disappointment, and hope and resignation, it shows the acute conflicts between the two persons well. At the time of the grandson's birth, Mukjae went through a gloomy period both in family and socially. He had to taste tremendous frustration in the status as an exile pushed back from the center of the political world, and his only son was handicapped, so he could not expect his caring after that. Spending each day in such frustration, he faced the birth of his grandson just like a miracle. However, the excitedness and expectation he had in the beginning of the child raising were turned into disappointment and complaining as time went by. His change lets us think about the distance between love and hatred existing in human relations. This study analyzes Yangarok but is focused on the conflicts between the grandfather and the grandson for further discussion, so it attempts to understand Yangarok from a different perspective. First of all, Chapter 2 of this article notices the fact that cause results in effect and examines the ultimate factors raising grandfather-grandson conflicts. Next, Chapter 3 considers the concrete aspects of grandfather-grandson conflicts. Based on the above examination on the causes and aspects of the conflicts, Chapter 4 focuses on the value that Yangarok has as the material for introspection and lays the ground to think about the messages that this record implies for contemporaries.

• (The)Study of the Eastern Classic
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• no.69
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• pp.45-82
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• 2017

This paper aims at concrete examination of the 'Official Road(官路)' of the late Joseon Dynasty through government administration of the 17th - 18th century 'Junsangseo(典牲署)'. Until now, the study of the central political system in the Joseon Dynasty was mainly studied by the politically important bureaucrat 'Dangsanggwan(堂上官)', and even if he studied the 'Official Road(官路)', he was a student from the a graduate of Mungwa(文科) and the 'Clean and imfortant Official(淸要職)' connected with it It was examined mainly. As a result, this research attempts to elucidate the routes of 'non - Clean and imfortant Official(非淸要職)' who have not been studied so far. However, it is difficult to deal with all the 'lower officials(參下官)' reaching 263 in total, so it was targeted at the 'Junsangseo(典牲署)' where the 'List of official(先生案)' exists in the 17th - 18th century. In chapter 2, we examined the historical value of 'List of official(先生案)' and were able to secure the confidence of the materials. In Chapter 3, we specifically examined the origins of officials from the 'Junsangseo(典牲署)', the official route, and the occupation. As a result, the 'Junsangseo(典牲署)' 'lower officials(參下官)' was predominantly from the 'Munum(門蔭)'. In addition, I confirmed that I was stepping on a public road that roughly promoted one rank. The number of days in office has also been promoted satisfying the court occupation days. Although this is an analysis limited to 'Junsangseo(典牲署)', it seems that 'lower officials(參下官)' of 'Junsangseo(典牲署)' had gone through routes and routes that were roughly similar to the 'lower officials' of the main office. If we can assume this, we can understand the character of the late Joseon Dynasty 'lower officials(參下官)' by understanding the character of 'lower officials(參下官)' of 'Junsangseo(典牲署)'. To declare this, more case analysis is necessary, and it is necessary to convert a lot of 'List of official(先生案)' data scattered nationwide into DB.