• (The)Study of the Eastern Classic
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• no.62
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• pp.67-85
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• 2016

This paper review literary trend in the late Yuan and the early Ming dynasty and the position of Song lian 宋濂's literature in that time. Analyzing his literary theory chronologically, this paper were able to reveal that Song lian had falled into ancient prose of the Chin and Han dynasty for a long time. He have been symply summarized as a confucian literary man, but he could not extricate himself from ancient prose during youth and his manhood. It was only after that he met his teacher Huang jin 黃? and withdrew into the six confucian classics and began to have a view of literature based in confusian. But he still wasn't able to rid himself of the temptation of ancient prose. At the age of fifty, assisting Zhu Yuanzhang 朱元璋 in founding Ming dynasty, he's built up his own view of literature based in the Six Confucian Classics 六經, confucian scholars during the Song dynasty, ancient prose of the Tang and Song dynasty like as Hanyu 韓愈 and Ouyang Xiu 歐陽脩's works. In short, undergoing a complete transformation individually and historically through a tumultuous period of the late Yuan and the early Ming, Song lian could establish his own view of literature based in confusian and present ideological coordinates and a new model of the Ming literature.

• The Journal of Korean Philosophical History
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• no.27
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• pp.119-143
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• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• The Journal of Korean Philosophical History
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• no.28
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• pp.297-329
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• 2010

This article is a preliminary essay for comparative study on Lao Zi Note of Park Sae Dang who lived Lee Dynasty in 17C and Hayashi La Zan who lived Doku Kawa Bakuhu in 17C. This article have two points at issue. First one is the their challenge that resisted the dogma of their own age. And the other one is their challenge of thaught had the academic background of the Lao Zi Note. They had a their own Lao Zi Note, Park Sae Dang朴世堂 had a New Note of Lao Zi 新註道德經 and Hayashi La Zan 林羅山 had a Selection Note of Lao Zi 老子抄解. However there are some different points between Park Sae Dang and Hayashi La Zan. The Hayashi La Zan's comprehension of Lao Zi followed in Lao Zi Note of Lin Xi Yi 林希逸 who had a point of Confucian comprehension of Lao Zi, so the study of Taoism of Hayashi La Zan excepted Zhuang zi. Hayashi La Zan concentrated on only Confucian comprehension of Lao Zi because Lin Xi Yi's Note of Zhuang Zi had a point of Zen Buddhism. However Park Sae Dang's the study of Taoism has Lao Zi and Zhuang Zi. He understood Lao Zi and Zhuang Zi in a base on Confucian comprehension. He indicated Confucian moral principle 修身治人 for a equal point of between Confucianism and Taoism. And he understood Cheng Xin成心 in Qiwulun in Zhuang Zi is similar to Xing性 of Xing Shan性善 in Meng Zi. Park Sae Dang analyzed not simply Lao Zi but also Zhuang Zi in a base on Confucian comprehension.

• The Journal of Korean Philosophical History
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• no.35
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• pp.43-71
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• 2012

Rural Neo-Confucian Literati were major governing elite in Joseon Dynasty. They were small and medium-sized landowners all over the country and elite having Confucian knowledge. They formed villages of the same family name and exerted their influence on the community showing off their successful ancestors. Therefore, there were lots of examples that they took the actual leadership in local communities. In this sense, the Hwacheon-gun pa family line of the Andong Kweon clan were the representative rural neo-Confucian literati of Hwang-gang and Shindong areas in Jecheon. This group was formed after Kweon Sangha and his brothers' movement in 1675. Kweon was the best pupil of Song Siyeol, a prominent scholar and man of power. Although facing away the government examination, he was respected as sallim, rustic literati, on account of his teaching and writing activities and later called to High State Councillor. After his death, memorial halls and facilities to worship him, including Hwang-gang Sowon Academy, were built in the place he taught students. These facilities contributed to his descendants' acquiring his life values. They also made a contribution to the settlement of reject-heterodoxy sentiments based on their loyalty to the Myeong Dynasty in the area. Kweon Seop, Kweon Sangha's nephew, also played an important role in Hwacheon-gun pa family line's growing as rural neo-Confucian literati in Jecheon area. He built memorial halls to enshrine Kweon Sangha and made rules to develop his family line. In addition, he extended their living space over Hwang-gang area and each place had the shrine to hold a memorial service for their ancestors. As a result, Kweon Sangha and Kweon Seop's family wielded power in Jecheon for hundreds years as the same family name group. Rural neo-Confucian literati didn't produce more elite government officials than the groups in the capital, but their growth enabled cultural development of the local community and the Joseon Dynasty.

• (The)Study of the Eastern Classic
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• no.49
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• pp.7-38
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• 2012

This study is an argument that Yeoheon Jang Hyun Gwang's Yeok-Hak-Do-Seol has been on the context of the typical Confucian methodology of self-organization for a sage's or superman's character (爲己之學) and completed the methodology. Therefore the context from Confucius to Southern Song China Era is argued as a context of development and systematization of the methodology. In addition the fact that Zhuxi(朱熹) and his students had systimatization of the methodology with the publications of some important textbooks is also explained. The most stressed thing of this study is Yeoheon's Yeok-Hak-Do-Seol is just the text that succeeded them as the methodology of self-organization and had a special purpose of completion of the methodology not only with comprehensive items of practice but also intuition into the human's life and the world by his mastery of Yeokhak(易學). The viewpoint this study keeps is the Confucian methodology of self-organization is considered for the purpose of development and upholding the Confucian truth, and thus the methodology itself has been regarded as the necessary one that is the closest approximation to a pursuit of Confucian truth. According to this viewpoint we can observe the features of methodology of the pursuit of Confucian truth from the Yeok-Hak-Do-Seol. However the Yeok-Hak-Do-Seol has its purpose merely on a human being's self-organization but also on an enormous enterprise to make the universe peace or sustainability of the world. His stress on the enterprise shows that his methodology is not a merely repetition of the tradition of the Zhuzixue but a creative deveopment of the tradition. The other feature is that his methodology is systematization on the basis of Yeokhak, or the study of Yi-jing(易經). The main method he intensified is easiness and simplification that is the main point which he extracted from Yi-jing as the most important and necessary way of life.

• Korean Architects
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• no.6 s.326
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• pp.94-101
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• 1996

• Journal of Oriental Neuropsychiatry
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• v.18 no.3
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• pp.97-112
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• 2007

Objectives : This study aimed for desirable cure through the investigation of The Patient-Doctor Relationship in Eastern Medicine. Methods : Research materials is data of the patient the doctor and the Patient-Doctor Relationship in Eastern Medicine bibliography except medical theory and clinical contents. Results and Conclusion :. 1. Relatively the doctor's position origin from exorcist has it over patient's that. 2. In spite of clinical doctor, Confucian physician have Confucianism and the ethics so they set The Patient-Doctor Relationship in Eastern Medicine essentially. 3. Each of doctor(the doctor-doctor relationship) emphasize the partnership in the Patient-Doctor Relationship. 4. Patient's choice for doctor is source of the Patient-Doctor Relationship basically and the choice are prudent. 5. The patient must carry into practice psychological and body medical affairs related to health preserving 6. For desirable Patient-Doctor Relationship, doctor's inquire is considered with temper and circumstance and a consultation room are also required stability. 7. Poor Patient-Doctor Relationship are come about when patient is not trust doctor, patient is not follow doctor's order and doctor's indifference to patient.

• Korean Institute of Interior Design Journal
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• v.22 no.4
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• pp.78-85
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• 2013

This study employed the Semantic Differential(SD) technique for an empirical analysis of the borrowed landscape-the so-called interaction of landscape between space and nature-in traditional Korean space against the cultural backdrop of confucian ideology. Its findings are as follows: First, the study conducted a comparative analysis of the borrowed landscape between Sarangchae(Men's quarters) and Anchae(Women's quarters) and between Soteuldaemun(A lofty gate) and Sadangdaemun(A gate to an ancestral shrine), using the SD technique. Consequently, their marked distinction in the borrowed landscape were found to illustrate the influence of confucian ideology over spatial composition. Second, both the garden and the sky of Sarangchae appeared more open and dynamic, and soft, and comfortable, and warm compared to Anchae. Also, Soteuldaemun looked more open and dynamic than Sadangdaemun. In conclusion, traditional Korean space applies a monistic view of the world to nature and human beings, thereby embodying a philosophical and aesthetic space where humans enjoy their life in harmony with nature while playing with the landscape in a traditional space.

• Journal of Korean Library and Information Science Society
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• v.16
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• pp.159-190
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• 1989

Under the colony of Japanese Empire, libraries of Hyanggyo's(a Confucian temple and a old-time School belonging to it) property a n.0, ppeared 45 libraries. Effects of these libraries are as follows: 1. Libraries of Hyanggyo's property impeded Korean people's enlightenment works in the aspect of a save the Nation movement spread all over the country by taking in Confucian scholars and those who work for the good of the locality. 2. It having prepared a point to civilize Koreans for Japanizing as far as rural and fishing community through libraries of Hyanggyo's property. 3. Though many libraries of Hyanggyo's property were closed, a quite libraries became the predecessor of Korea modern library which linked with public libraries.

• Journal of Korean Library and Information Science Society
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• v.3
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• pp.79-88
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• 1976

In Ecorea Lrynasty, the authority all officers a compulsary obligatic.~ to learn the Nyo-I~.'z~\ulcorneruzngd er the custody of a super1 iscr o; Letters wino -1 a\ulcorner the ~ejponsible officer to train ci~ril senants. The Nyo-Kjli ilg was possible to interpret the pious love of ci I illans to the~re lders as a mutual ethics between the parental ber~ec;~lc nce and the filial piety of inferiors which n-as far superior to the traditional cthic; that was laid on an firm obligation of inieri~rs to tEei:- elders. The filial piety as a lovc for elders mean2 a mutual harrn~n:a~n d show\ulcorner a berieiolent conduct as an influence of a political morality. Thc heaer-o!erLt conduct was developed as a political morality of Confucius originated from the filial piety of Confucius based on a moral policj . Such a kenerolent conduct is to become a main spring to effect a mutual tie betn-een the king and his people as a national system of the Confucian theory. In i*