• Journal of Korean Classical Literature and Education
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• no.15
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• pp.245-264
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• 2008

This study considers Huewa悔窩 Anjung-gwan安重觀's self-consciousness and the recognition of the world. Anjung-gwan resents that fact that Qing淸 rules over China. He insists that Chosun朝鮮 must remain faithful to Ming明. But Chosun served Qing in those days. He holds strongly to his belief until his death. So he chooses living in retirement in his life. In Anjung-gwan's poems, we can see that a certain circle of Chosun Confucianists believe in Sojunghwa小中華, which is small-Sinocentrism. In the first half of the eighteenth-century, some Chosun Confucianists feel sad about the situation that stops them from realizing their ideals. But they take pride in natural beauty and configuration of Chosun. And they pay attention to the life of Chosun masses. They recognize Chosun, which is Hwa華, has to keep self-respect to the last.

• Korean Journal of Human Ecology
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• v.5 no.2
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• pp.101-118
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• 2002

This study focuses on the ideas that Chok-Du-Ri(족두리)ㆍHwa-Gwan(화관) are mentioned a substitute preventing abuses of luxury mood by Gache(가채) as the sharpest social problem at that time. First, the origin of Chok-Du-Ri(족두리) was introduced from Ko-Ko-Gwan(고고관) of Mongo(몽고) in Korea dynasty, then was linked to Chosun. That is, Ko-Ko(고고) started from headgear reflecting spiritual view of the northen people, its size was getting smaller passing through Ming(명) dynasty, its essential decoration changed and it carried out Jeon-Ja(전자) remaining decoration nature by real accessories, then it might be descended to Chosun. Second, Hwa-Gwan(화관) is very different from Nanaec(난액) of Chosun Dynasty Records, rather Jeonia, the original form of Chok-Du-Ri, is more similar to it. Third, its decoration like color, jewel, pattern etc influenced wishes of this life like sex, prosperity, glory, longevity, blessing, wealth and fame. Fourth, Chok-Du-Ri(족두리) was restored a substitute for Gache(가채), it was accessory for preventing luxury life, besides it was modeled from headgear in China, Chosun people had it. It is worthwhile as it was based on Chosun Sinocentrism(조선중화주의) in the latter period of Chosun and made it the fruit of that age. Moreover, in those days Qing(청) society accepted the advanced culture and institutional profit of Qing(청) actually, social mood is that home and overseas policy was corrected in many parts, Chok-Du-RiㆍHwa-Gwan were mentioned a substitute of Gache, symbol of luxury. It shows one part of Practical Thougth that abolishes vanity and affectation and makes useful profits in the latter period of Chosun.

• (The)Study of the Eastern Classic
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• no.33
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• pp.97-129
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• 2008

Sin-jeokdo (Hogye, 1574-1663) was a general of patriotic army who protected the region of Euseong at the time of Qing dynasty's invasion in 1627(Jungmyo) and 1636(Byongja). He was an prominent figure outside government as well as a faithful confucian who spent his life with reading and teaching junior scholars after disgraceful treaty in the year of Byongja. Hogye understood the neo-Confucianism in terms of the whole duty of men(綱常) and righteousness(義理) which was in the status of sole official academic subject and thought its practice only hinged upon the practice of filial piety and brotherly love together with loyalty and sincerity based on morals between sovereign and subject, father and son. He, therefore, emphasized that the righteousness only can be accomplished by dying of children and subjects for filial piety and fidelity respectively, at the time of commotion. This was his spirit of righteousness which repelled Japanese army in the Imjin War and he insisted on defeating Japanese army in accordance with this spirit. Hogye's practice of righteousness is grounded on the spirit of Chosun Confucianism which stressed actual practices of moral principles and duties. His practice of righteousness shows internalized cultural sinocentrism and moral-centric, ethic-centric characteristic of Chosun Confucianism. Moreover, the moral consciousness which was shown in Hogye's thought helped to keep Korean's pride and observe morality and it served itself as a basis of commencement of nationalistic military, religious movements afterwards.

• The Journal of Art Theory & Practice
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• no.4
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• pp.145-180
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• 2006

In Korea, nation and nationalism are undeniable justice, absolute virtue and moreover system of desire. From the late Chosun Dynasty when the Korean Peninsula had to survive from the critical situation of being the arena of competition, and through the colonial period under Japanese imperialism, nationalism became stronger as a logic of survival. The policy of seclusion under closed and exclusive nationalism that didn't recognize the world situation well enough, eventually gave more pain to the nation. Nationalism in colonial Korea which was as reformed nationalism and on the other hand, as intransigent, resisting nationalism. Since the purpose of this writing is not for clarifying the argument raised on Korean nationalism, there is no use mentioning how it went with the change of time. But we have to focus on the fact that the word 'nation' which appeared under the influence of popular revolution and capitalism meaning 'a group of people', was translated and understood as a racial concept for strengthening the unity of 'single-race nation with five thousand years' history. First of all, there is nationalism used to fortify the system. 'The Charter of National Education' and 'The Pledge of Allegiance' were ornaments to intensify the ruling ideology and dictatorship to militarize entire South Korea for 'settling Korean democracy' professed nationalism. Also, another ruling ideology armed with 'self-reliance' put North Korea into the state of hypnosis called nationalism. Nationalism, claiming 'nation' outwardly, but in reality, being an illuminating, instructing ideology isolating each other was indeed a body with two faces. This made 'nation' in Korea mysterious and objective through work such as. The statue commemorating patriotic forefathers' and picture of national records' in South Korea art. Nationalism used to strengthening the system encountered the magical 'single-race' and made 'ghost' being an extreme exclusion to other nations. We can find pedigreed pureness not allowing any mixed breeds from the attitude accepting western art -via Japan or directly- and making it vague by using the word Korean and Asia. There's nationalism as a resistant ideology to solidify the system on the other side. It came out as a way of survival among the Great Power and grew with the task of national liberation to became as a powerful force facing against the dictatorship dominating South Korea after the liberation. This discussion of nationalism as a resistance ideology was active in 1980s. In 1980, democracy movement against the dictatorship of 5th Republic originated from military power which came out suppressing the democratic movement in Gwangju, spread out from the intellects and the students to the labors, farmers and the civilians. It is well known that the 'Nation-People(Minjoong)'s Art Movement could come out under this social condition. Our attitude toward nationalism is still dual in this opening part of 21st century. On one hand, they are opposing to the ultra-nationalism but are not able to separate it from nationalism, and on the other, they have much confusion using it. In fact, in a single-race nation like Korea, the situation of being nationalism and jus sanguinis together can cause dual nationalism. Though nationalism is included in the globalization order, it is evidence that it's effective in Korea where there are still modern fetters like division and separation. In particular, in the world where Japan makes East Asia Coalition but exposed in front of nationalism, and China not being free from Sinocentrism, and American nationalism taking the world order, and Russia fortifying nationalism suppressing the minority race after the dissolution of socialism, Korean nationalism is at the point to find an alternative plan superior to the ruling and resisting ideology.