• (The)Study of the Eastern Classic
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• no.33
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• pp.159-191
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• 2008

This study aims to look into the three-dimensional characteristics of Euniljisa (a scholar who lived in a hidden place) demonstrated in the poems of Myeongam Jeong-Sik (1683-1746, the 9th year of King Sukjong to the 22nd year of King Yeongjo), who was a scholar in the region of Yeongnam in the 18th century. Myeongam Jeongsik had a very righteous aspect in terms of integrity. He was born about 40 years after the Ching Dynasty was established. However, as shown in his pen name of 'Myeongam', he still used the Ming Dynasty as a subject of adoration and reverence, and he lived as an integral man of scholarly virtue in seclusion while refusing to have a government post during his lifetime. In his poems, there may be various discussions, but this study focused on following two aspects. First, the study reviewed his attitude toward the world, that is a retiring attitude, in looking into his works. Second, the study did not merely keep the existing two-dimensional perspective in simply reviewing a hermitage poem in the analyzing of a poem. Instead, the study attempted a three-dimensional review in seeking to see whether three items involving the fidelity and integrity of a dignified and daring person (a person who does not care about worldly views), the ambivalent emotion of Jo Wul reflected in the poem, and the delicate description and the expression of emotions, are placed in a serial relationship.

• (The)Study of the Eastern Classic
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• no.68
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• pp.69-97
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• 2017

In this paper, I tried to examine the aspects of overcoming the aftermath of war through literary works. As history is continuously being reinterpreted and reevaluated, historical figures are described differently and given new meanings especially in the field of literature. It is not only important to examine these interpretations from previous generations themselves; it is also important to analyze them from a modern day perspective and look closely at their meanings. This research, by focusing on the post Manchu's invasion period, I examined the contemporary discussion. Literary works which were written in the post Manchu's invasion had different meaning comparing to the other time. Scholars at that time wanted to use historical figures as an allegory of temporary national situation. And this social phenomena was deeply related to the temporary discourses such like wipe off a disgrace by taking revenge on Qing (boksu $s{\breve{o}}lch^{prime}I$, 復讐雪恥) or loyalty to the Ming dynasty ($taemy{\breve{o}}ng$ ${\breve{u}}iri$, 對明義理). So that this research takes genre, time period, and nationality as the main variables to interpret typical historical figures and study their aspects.

• (The)Study of the Eastern Classic
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• no.73
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• pp.361-384
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• 2018

This paper aims to introduce Park Seon-su's ShuowenJiezi YIzheng from the perspective of Epigraphy, and incorporate it into the fields of Korean Epigraphy. Korean Epigraphy, which now categorized as a study since Kim Jeong-hee's powerful work in 19th century, can be listed either by studies published before and after Kim Jeong-hee's and by name of influential writers who have successfully presented each study and strive for the development of Korean Epigraphy. Earlier studies show that Korean Epigraphy has more books of data collection rather than the books of research on the epigraph. Regardless of the nationality of the author, all books containing Korean epigraph were counted as Korean Epigraphy, and those books made for religious reasons were not excluded from Korean Epigraphy as well. This indicates how wide the scope of Korean Epigraphy is. In this The reason Park Seon-su's research is ignored at present time, which was assessed as excellent in the late Chosun Dynasty, may come from lack of understanding on the ShuowenJiezi YIzheng. His book, ShuowenJiezi YIzheng, focuses on graphology but more broadly it includes translation of Epigraph and Epigraphy which leads to interpretation of scriptures. Such Park- Seonsu's great work must be presented in Korean Epigraphy studies to broaden its scope, also it is important to look for yet unfound pieces on the fields of Epigraphy.

• (The)Study of the Eastern Classic
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• no.54
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• pp.45-76
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• 2014

The purpose of this paper is to examine Toegye(退溪 李滉, 1501~1570)'s interpretation of Chungyong(中庸) who led the completion of the $Chos{\breve{o}}n$-style acceptance of Neo-Confucianism. This paper is focused on revealing the way that how he understood it according to the system of Neo-Confucianism that was proposed by Chu Hsi, rather than revealing the unique perspective of Toegye. I have the following configuration in this paper. First, I have set two directions of research for understanding of Chungyong, these were derived through the work that is an overview of cases of interpretation of Chungyong of $Chos{\breve{o}}n$. 1) How to understand the overall structure of Chungyong? 2) How to understand key concepts of Chungyong? Next, basing on these directions of research, I analyzed Toegye's interpretation of Chungyong. To grasp the structure of the whole, Toegye followed the segmentation system and structure of Chungyong changgu: Commentary on the Doctrine of the Mean, and to understand key concepts of Chungyong, he conducted in collaboration with concepts of Neo-Confucianism. Concretely, I analyze his work : Chungyong $suk{\breve{u}}i$(中庸釋義) and Chungyong $jil{\breve{u}}i$(中庸質疑) for asserting that he accepted the segmentation system and structure of Chungyong changgu. And I analyze his documents: letters to and from his disciples. This analysis focus on concepts of Chungyong for asserting that his understanding is in the context of Chu Hsi and other Neo-Confucian scholars's commentary. Toegye tried to reduce the diversity of interpretation and present one meaning.

• (The)Study of the Eastern Classic
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• no.43
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• pp.93-123
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• 2011

is a work of art that was composed through fluid and laminating by being passed down orally for a long time like other ancient songs. As well as, it is given a history of literature's value in the point that it is a Korea's first poetry work, it is considered it casts a long shadow to establishing traditionality of our country's poetry. Even today, has been transformed and recreated into a variety of genres because its literary subject carry the universal emotions and win the sympathy. This manuscript examines modern poetry, modern novel and modern songs that consist of changed ancient song and looks modern writers' perspective about through characteristic that each of works has and then aims checking special situation and meaning that is implicit and recognizing the value of the original. As the has been recreated as modern poetry, it shows the current chaotic situation specifically by embodying it and actively seeks expressing human character, agony and longing, etc, by excluding factor of the original mythical interpretation. Also it rouses situation of reality as detained and repressed. , recreated as modern novel, expands narrative structure and shows portrait of various characters and speaks diverse human condition about reality and suggests plan for dealing with that. Basic emotions of the original is strongly passed to modern popular song . It makes us know that universal emotions which human has across generations can touch people transcending time and space and it is a fresh discovery and possibility that reaffirms the emotion of our people. Ancient song has been studied with emphasis on resignation and grief by focusing on the subject, simply parting and death. But recently, through transformation between a wide range of genres. it carries the spirit of the times that author toward, showing realistic and specific situations. Flexibility of ancient song is expected to continue its vitality transcending generations. Ancient song is assured that it can lead various aspects through active groping in era of change with a various possibility, that the original has, through communication between genres.

• (The)Study of the Eastern Classic
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• no.67
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• pp.259-295
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• 2017

The purpose of this article is to understand Ahn Hwak(1886~1946)'s perception of national history through "History of Joseon Literature" and "History of Joseon Civilization". He presented the 'cultural history' of Joseon from a modern point of view, by exploring the mental and emotional aspects of the Korean people ingrained in the literary works from the various historical periods. He also reconstructed the national history from Gojoseon era to Joseon dynasty as a continuous 'political history'. For him, a nation was not merely a cultural community, but also a political community. His thought was that while 'culture' and 'politics' are dualistic, they should also be viewed as the two sides of the same coin. In "History of Joseon Literature", Ahn emphasized the mental 'Awakening(自覺)' of the nation. 'Awakening' is a process of universal progress in which the mind pursues freedom by freeing itself from the material bondage. In "History of Joseon Civilization", he finds history of 'Autonomy(自治)' as the characteristics of Joseon's 'history of politics'. He believes that Joseon was able evolve into 'self-aware and voluntary civilization' because of the tradition of 'Autonomy', a political system of reflecting and gathering of the will of the people. Through his two books, Ahn Hwak underlines the idea that the national history of Joseon was a history of 'Awakening', from a cultural perspective, and a history of 'Autonomy', from a political point of view. To him, 'Awakening' was a concept focused on the universality of the mind, while 'Autonomy' was a concept that emphasized the uniqueness of a nation. In sum, Ahn Hwak, through his works, tried to combine cultural universality and political identity.

• (The)Study of the Eastern Classic
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• no.32
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• pp.29-50
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• 2008

This thesis is an introduction and critique of the recently released 'Wongyo-Jinjeok(원교진적)'. 'Wongyo-Jinjeok' is the critique of Seokjeong Jeong-Jik Lee (석정 이정직, 1841-1910), a practical scientist and writer during the last years of the Korean Empire, on the calligraphy of Wongyo(원교) Gwang-Sa Lee (이광사, 1705-1777). Even though whether or not Seokjeong follows the flow of Donggukjinche(동국진체) is to be determined by the specialists in this field, this thesis is based on the view that Seokjeong was influenced by Donggukjinche. The academic value of 'Wongyo-Jinjeok' is Seokjeong's preface and epilogue which critiques Wongyo's writing. 'Wongyo-Jinjeok'is a collection of calligraphic specimens from the 18 pieces of Chinese poetry Wongyo had written before and after June 1756 which was the year after he was banished to Booryung. Seokjeong critiqued the writing of Wongyo from the perspective of calligraphic history in the preface and epilogue of 'Wongyo-Jinjeok'. Seokjeong had been positive about Wongyo's taking after the pre-Wangheejee calligraphic style. But at the same time, Seokjeong thought that Wongyo's ability to create was limited by the public morals of that time. Such thought of Seokjeong can be interpreted as an evaluation of Wongyo's calligraphy as having been externally stern but failing to transcend the realm of mastery to the realm of creation.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.141-190
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• 2021

In early modern Korea, the founders of three main-stream indigenous new religions, Choi Je-woo (崔濟愚), Kang Il-sun (姜一淳), and Park Jungbin (朴重彬), were all ruined yangban, who could no longer maintain the social dignity of yangban. Prior to their regular religious activities, they earned livings as rural teachers, peasants, merchants, and fortune-tellers. They were marginalized for having declined from upper-class nobles to lower-class people. Due to their subalternal status, they religiously represented the inexpressible aspirations and resentments held by various subalterns. The millennial movements of marginal religions in the late Joseon Dynasty exposed and deviated from the fetters of the established order, but they did not propose a new alternative order to replace it. Unlike these millennial movements, Choi Je-woo, Kang Il-sun, and Park Jungbin all proposed utopian visions of post-subalternal alternative religions that systematically presented and practiced new alternative worldviews characterized by the "Great Opening of the Later World (後天開闢)." The world they longed for was one wherein anti-subalternal social regulation were overthrown, the oppression of various subalterns end, and the established social order was replaced. In this article, I have argued that three main-stream indigenous Korean new religions, Donghak (Eastern Learning), the Jeungsan-inspired religious movements, and Wonbulgyo (Won Buddhism) are utopian alternative religions. I made this argument by analyzing some aspects by which they represented subalterns and offered subalterns a new religio-social status.

• Analyses & Alternatives
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• v.4 no.1
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• pp.63-87
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• 2020

This article not only theoretically explores the necessity and effect of constructive minilateralism and subregionalism in Northeast Asia, but also delves into a series of practical solutions from viewpoint of seeking common ground while reserving differences in this region. The main contents are as follows: First, the various obstacles that hinder the formation of regionalism, subregionalism and minilateralism in the Northeast Asia are discussed. That is to say, geopolitical realism, My Country First ideology, exclusive nationalism in the socio-historical context, and North Korea's latest provocations, etc. Second, this article explores the philosophy and basic principles of realizing Northeast Asia regionalism and minilateralism. Third, in the 21st century, Northeast Asia becomes the center of the world. It examines the core points, controversial focus and platform for building sub regionalism in the region. Finally, based on the institutional platform such as minilateralism and sub regionalism, the various ideas and practical plans of cross-border cooperation among major countries in Northeast Asia were discussed. Because there are a lot of obstacles, so first of all it is more appropriate to promote economic or functional minilateralism or sub regionalism than multilateral cooperation. In order to promote the formation of regionalism and minilateralism in Northeast Asia, the issues to be considered are as follows: First, for the sake of leading regional solidarity and minilateral economic cooperation, it is advisable for China, as a regional economic power, to implement a stable and responsible diplomacy. Secondly, regional solidarity based on credible politics and security should be promoted for a long time beyond the level of economic cooperation. Third, the primary prerequisite for the realization of Northeast Asian regionalism is that in the process of denuclearization of North Korea, the stability and peace mechanism of the Korean Peninsula should be established. Fourth, with the continued hegemonic competition between the United States and China in Northeast Asia, under the circumstance that countries in the region are pushed into so-called "East Asian Paradox", it is profoundly important for them to consider transition from the hostile relationship as the "Thucydides trap" to the order of "coexistence" in which competition and cooperation run side by side, and the two countries should explore a conversion plan for the foreign policy line. This mutual cooperation and peaceful coexistence of the US-China relationship will create a friendly atmosphere for the formation of regionalism in Northeast Asia. In the future, the cooperation of minilateralism in Northeast Asia will break the existing conflict between the maritime forces and the continental forces in order to promote peace. And along with the philosophy that "peace is economy", recent policies of common prosperity as the framework, such as China's "Belt and Road Initiative", North Korea's "Special Zone and Development Zone Policy", Russia's "New Eastern Policy", Japan's participation in the Belt and Road Initiative and South Korea's The "Korean Peninsula New Economy Map" are organically linked and it should promote the so-called "networked regionalism".

• Journal of Service Research and Studies
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• v.12 no.4
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• pp.139-163
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• 2022

This study analyzes the past and present of service science research as a central discipline that will lead a new economy and society, and presents a guide for future research. In the 21st century, service research has developed into a new discipline that is different from the existing service studies. Service science is a discipline that collectively refers to all research related to services. This study analyzes this development process and suggests the direction of future service science research. First, we analyze the research before the birth of service science, an early model of service studies. And the early research on the birth of service science is analyzed. Through this process, the service science framework that expanded and developed the initial service science is analyzed. We introduce each field of service science, which is a new innovation of the existing academic system from a modern perspective, and analyzes the structure of the service philosophy that is the basis of independent academic fields. And we suggest the future direction of service science research. The direction of paradigm innovation research of existing individual disciplines is presented first. As an example, innovation from existing business administration to service business administration is introduced. We also suggest a new economic and social system research direction that requires the convergence of multiple academic fields. Finally, we present a direction for multidimensional, broad-based convergence research. We suggest that the future of service science can be the process of reverting back to integration and convergence, centered on humans and the world, of the disciplines that have continued to diverge in the history. We present a model in which all disciplines are reintegrated into service science as the Eastern and Western spirits converge.