• Journal of Oriental Neuropsychiatry
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• v.9 no.1
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• pp.101-122
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• 1998

As a result I get the fallowing conclusions;1. Oriental medicine and confucianism have similar point about heart because oriental medicine and confucianism have same philosophical backing 2. Oriental physitian read the books complated by confucianism by confuncianism physitian because racial characterristics are based on confucian thoughts, and my race make much of the heart. So to use confucian thought to phychotheraphy need to study confucian In(仁) thought.3. Thought that oriental medicine refers man as small university and thought that man and heaven are same based on the ethical doctrine that man's inborn nature is good are same connection. but oriental medical aim is agreement external features of man with university, confucian aim is agreement heart of man with university4. Confucianism will be used in phychotheraphy because phychotheraphy require close relationship between psychiatrist and patient and confucianism gives importance to man's relationship5. Oriental medical phychotheraphy deal prevention and cure at same time, but, confucianism deal prevention entirely. so confucianist target a saint by training at ordinary times.

• 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.

• Journal of architectural history
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• v.30 no.2
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• pp.45-54
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• 2021

During the latter part of Joseon Dynasty, Local Confucian School(Geochanghyanggyo) had served as a government school and left many official documents on the educational construction. The construction of Local Confucian School(Geochanghyanggyo), which was recorded in official documents, was diverse, and most of them were reconstructed. Construction-works recorded in an official document was drafted in two ways. One was in the same format as the accounting records and the other was written in the diary format by date. The construction cost was mainly financed by selling the land owned. Of course, with the help of the government, they could receive some of the essential timber and expenses for the construction. The management and maintenance of educational construction was entrusted by a manager called 'Chaji(次知)'. Then there were employees called 'Jeonjik(殿直)' and 'Gojik(庫直)' and they were paid for their work.

• Annual Conference on Human and Language Technology
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• 2022.10a
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• pp.565-570
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• 2022

본 논문은 Google Dialogflow 챗봇 개발 플랫폼으로 『논어』의 메시지를 현대화한 고민상담 챗봇을 제안한다. Dialogflow 챗봇 개발 플랫폼은 사전에 설계된 대화 아키텍처에 따라 응답을 제시한다. 즉, 질문의 의도가 파악되면 별도의 문장생성 없이 사전에 입력된 시나리오가 출력되기 때문에 고전 텍스트의 낯선 어투와 함축성의 허들을 극복할 수 있다. '챗봇'을 매체로 선정한 주된 이유는 쌍방향성 때문이다. 사용자는 챗봇을 통해 원하는 내용을 주체적이고 선별적으로 학습할 수 있다. 본 연구는 인문학적 문화원형과 공학 분야의 기술을 접목한 융복합 서비스 모델을 제시한다. 이를 통해 『논어』의 메시지를 젊은 세대에게 친숙하게 전달함으로써 세대 간 문화적 공통성을 마련할 수 있다.

• The Journal of Korean Medical History
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• v.22 no.2
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• pp.15-22
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• 2009

In this thesis, the emphasis is laid especially on the culture & structure of Huizhou Province, China as the prime mover of the specifically-regional Huizhou $X{\bar{i}}n^{\prime}{\bar{a}}n$ medicine. Huizhou was the home town & stronghold of Neo-coufucian masters Cheng-Zhu (Cheng brothers and Zhu-hsi)". The tradition of the region as "The arts province" resulted in the flourishing trend of nurturing prominent Confucian-doctors. The remarkable all round activities of Huizhou Merchants (新安商人 $X{\bar{i}}n^{\prime}{\bar{a}}nsh{\bar{a}}ngr{\acute{e}}n$), as the reigning power merchant at the period were the second mover of the Zeitgeist. Their nation-wide network all over China made it possible to gain valuable inlormation and access to news including the field of medicine in time. Some merchants actually have "abandoned their own jobs to become doctors of medicine". This Confucian-Merchant culture was one of intrinsic characteristics of Huizhou region, inducing "Pragmatic Scholarship". With the enlargement of the population of Confucian-tumed doctors and improvement of the societal status of doctors, the resultant occupational triad of local Confucian govemment officials, local $X{\bar{i}}n^{\prime}{\bar{a}}nsh{\bar{a}}ngr{\acute{e}}n$ merchants, and local doctors was established after the Middle-Ming Dynasty. Ultimately, the two prime movers of the concomitant development of medicine in the Province Huizhou in this study are concluded to be the synergy effects of the Neo-Confucian tradition and economic power of the prevalent Huizhou Merchants ($X{\bar{i}}n^{\prime}{\bar{a}}nsh{\bar{a}}ngr{\acute{e}}n$).

• Journal of Korean Philosophical Society
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• v.141
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• pp.85-93
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• 2017

Confucian thought is a lot of influence on future generations. In addition to teaching human character accomplishments method, and many educational principles, and political Ideas. The particularly worthy of our attention, is guiding mankind to construct "optimistic attitude" to life. Roughly, Confucian recognized "heaven" is "the mother of all things" but also "given all natural instincts" and "determine the fate of mankind".At the same time, it is also root causes of the Confucian Thought. On the basis cognitive of "Heaven and human relations", Confucian to construct "Optimistic attitude" philosophy of life. First, Confucian teach peoples to understand that "the fate" is determined by "heaven". Then, all the people should follow Justice and truth to do their own thing real well. Finally, everyone should hold a good mood to face all results.This is the most wonderful life wisdom.

• The Journal of Korean Philosophical History
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• no.52
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• pp.69-106
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• 2017

Shim Dae-Yoon's ChunChuSaJeonSokJeon presented a new direction of the study about ChunChu in Chosun dynasty. It broke the rigid frame for the study about ChunChu in Chosun dynasty and was an experimental challenge trying to interpret ChunChu based on the view of Post-Neo-Confucian. This study is to identify the nature of the Shim Dae-Yoon's interpretation about ChunChu based on the view of Post-Neo-Confucian and to analyze his analytical methodology. Shim Dae-Yoon's interpretation about ChunChu, first of all, newly identified its nature beyond existing Confucian approach. Second, it attempted to approach to the true nature of ChunChu criticizing existing Confucian interpretation as well as differentiating its interpretation methodology. In this approach, Shim Dae-Yoon highlighted the realistic value of ChunChu focusing on the objectivity as a record instead of the absoluteness as a classical text. His study about ChunChu can be evaluated as a significant role in the intellectual history setting up a Post-Neo-Confucian foundation for the study about ChunChu though it failed to structure a complete theoretical frame.

• The Journal of Korean Philosophical History
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• no.43
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• pp.55-80
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• 2014

Park, Se-dang criticized or accepted Zhuxi's annotation with his own way of understanding Confucian classics. His way of understanding Zhuxi can explain through the motive of writing his book, sabyeonrok and his basic view of scripture interpretation in the book. He thought one can achieve learning from lower to upper level. That means it is good for one to study from text easy to reach and attain, grasp. But if one begin to study from text or contents hard to understand, that will make to lose the proper way or province to the value of learning. This is what Park, Se-dang's basic point of interpreting Confucian classics, called 'learning from lower to upper level.' Park, Se-dang gave high praise Cheng Hao and Cheng Yi and Zhuxi who recreated confucianism into world from darkness. He thought Cheng-Zhu school corrected confucian's ways of learning went wrong from Chinese Han. So we need to reconsider the assessment of his view as anti?post-Zhuxi. He also thought there were a lot of way to understand Confucian classics. He insisted Zhuxi's way of annotating Confucian classics was one of them, and so as his. He understood Zhuxi's thought in this way of thinking and his academic method of 'learning from lower to upper level.' Therefore to interpretate Confucian classics new way he criticised or accepted Zhuxi's way of annotating scripture though his own way of understanding Confucian classics and academic method of 'learning from lower to upper level.'

• (The)Study of the Eastern Classic
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• no.32
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• pp.103-128
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• 2008

King Jeongjo had lost his father, Sado-Seja(Prince Sado) by Noron(Older Faction). Especially those who tried to kill Sado-Seja and king Jeongjo consisted of king's family-in-law of king Youngjo and Sado-Seja. Therefore king Jeongjo's first goal was to strengthen his kingship than other things because he could gain the throne overcoming the strong hinderance of Noron and king's family-in-law. King Jeongjo requested his subjects to be "Kukbyon-In"(國邊人: a person for king) pointing out the harm of the king's family-in-law and "Tangpyong-Dang"(蕩平黨: the strongest faction consisted under the rule of king Youngjo). For the purpose, king Jeongjo built up "Gyujang-Gak". Gyujang-Gak was spoken to contain and protect the writings of earlier kings superficially, but in reality, it was an apparatus to gain and train the friendly subjects for king Jeongjo. Like that, it was the most important for king Jeongjo to suppress the king's family-in-low and to win Neo-Confucian lterati over to himself's side. Until now, the politics of Joseon Dynasty had been mainly explained on the point of view of "Seonghak-Non"(聖學論). "Seonghak-Non" means that Neo-Confucian lterati were treated as real hero, not kings in the political space of Joseon Dynasty and the role of factions were recognized important. But king Jeongjo denied these ideological stream and tried to change that political system. King Jeongjo wanted to strengthen the throne through the method which insisted the king as a hero in politics. For the purpose, king Jeongjo criticized the Neo-Confucian literati's viewpoint about politics and learning at that time and anticipated to be sole leader of politics and learning on that critique. King Jeongjo aimed to destroy the dignity of "Salim"(山林: Neo-Confucian Sages) with attacking their wrong behaviors. King Jeongjo also criticized the period of king Injo when the regime of "Sarim"(士林: pure Neo-Confucian lterati) faction fully appeared as the starting period when the factional harms were getting worse. King Jeongjo wanted to previously block the oppositions to win subjects over to himself's side with criticizing the period of king Injo and to take away the initiative from his opponents with insisting "Salim-Muyongnon"(山林無用論: a theory ignoring Neo-Confucian Sages). King Jeongjo's critique was not limited just on the system of factional politics. "Seonghak-Non" eventually took root in Neo-Confucianism. Therefore king Jeongjo criticized Neo-Confucianism. He insisted that the essence of Chinese Classics was pragmatical learning, not Neo-Confucianism. Through that critique, king Jeongjo aimed to destroy the ideological base of his opponents. However, king Jeongjo failed to be a sole leader of his subjects in the both boundaries of politics and learning even though he criticized the Neo-Confucian lterati's viewpoint about politics and learning. Because he abruptly died leaving his reformational scheme behind as well as his loyal subjects guarding himself against Noron Byeok-Pa(老論 ?派: the opposing party in Older Faction) were gone behind himself. The politics of Joseon Dynasty returned to more powerful politics for king's family-in-law after king Jeongjo's death.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.11
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• pp.5076-5082
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• 2012

This study aims at re-considering an exemplary teacher in Confucian scholar tradition at the present time of education where teacher's authority gathers dust, the relationship between a teacher and a student is getting hard-hearted and the discussion on the role of a teacher and expertise does not reach an agreement. For this, the article discussed it by dividing an exemplary teacher into a conception of authority, benevolence and example. In view from a Confucian scholar's standpoint, this article found that teacher's authority is rational authority, and it is a product of social institution and social role of a teacher. Moreover, more important finding was that reconciliation is highlighted rather than authority. In a Confucian scholar, it is focused on love and benevolence between a teacher and a student by having humanity as the foundation and courtesy as ways and means. Also a Confucian scholar has demanded a good moral character and professional qualifications of a teacher. This study concludes that teacher's authority is made by teacher's professionalism, social roles and spirit of benevolence; also it has been making a conception of a teacher in Confucian scholar tradition. This study suggests that it needs to re-think about the values and meaning of Asian tradition in our educational settings in which western culture and values is influencing Asian societies too much.