• (The)Study of the Eastern Classic
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• no.55
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• pp.223-264
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• 2014

Yeoncheon Hong Seok-joo(淵泉 洪奭周: 1774-1842) faithfully followed a policy of restoration of literary style of king Jeongjo. He was an young vassal after 1794 and influenced by Jeongjo because Yeoncheon was around the king. Furthermore, he had comparatively favorable working period as a vassal(仕宦期, 1795-1836) after death of Jeongjo(1800) while establishing his own academic viewpoint. Therefore, a study about art theory of Yeoncheon Hong Seok-joo is one about logical system to accept various desires for change of then while not getting rid of scope of Neo-Confucianism after Jeongjo. It is catched that exchange of Hong Seok-joo and Jeong Yak-yong was made relating to study of Sangseo. Hong Seok-joo and Jeong Yak-yong absorbed in study of Sangseo, which is come from putting importance on 6 scriptures (經) among studies of scriptures by both of them. Through this, they aimed to re-discover ideology of original Confucian studies as one for cultivating oneself and governing people (修己治人之學). Dasan and Yeoncheon have something in common that they were young vassals who were cultivated as a guarding power for Jeongjo centered on Gyujanggak. They were largely fit to view of literature(文體觀) of Jeongjo. Hong Seok-joo distinguished function of prose(文) and poetry(詩) into teaching moral(明敎) and moving people(感人) in the category of Mun-yi-jae-do(文以載道) based on thoughts of 'literature is linguistic device for Taoism '(道本文末)' which is a core concept of literature theory based on Neo-Confucianism. He gave a careful attention on instructional and social function in prose while on emotional understanding that puts importance on temper and the secrets of nature in poetry. Hong Seok-joo regarded moral impression and edification through this as a core of artistic creation based on Segyoseol(世敎說). Furthermore, expressions such as 'Heunggwangunwon(興觀群怨)' or 'Yeohangguyo(閭巷謳謠) which are mentioned as important elements in his artistic works put importance on actual existence of objective things in artistic activity and this is connected to an attitude to require description fit to fact. So, it is assumed that such expression style aimed for features of genre painting in painting arts. Understanding of the study of ancient documents by Yeoncheon developed from critical perspective. He criticized the study of ancient documents, saying it as first, Pasoijisul(破碎之術), second, Dotaekjisul(塗澤之術), third, Hoimojisul(毁侮之術). Jeong Yak-yong criticized ' theory on the Odes' from viewpoint of theory of Mun-yi-jae-do(文以載道) based on Neo-Confucianism. He stressed political and social function of Sipeon and general poetry in "the Odes" and reinterprets discourses about poetry of Zhu Xi based on his own opinion. He says that poems of national fashion do political and social criticism. The theory of national fashion by Jeong Yak-yong clearly discloses his thoughts that stress practical role of noblemen in the social and political context.

• (The)Study of the Eastern Classic
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• no.48
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• pp.253-287
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• 2012

This research aimed to discuss the necessity of education and evil through perspective of Sunja and Hannah Arendt. In case of Sunja, it was reviewed by his opinion about Sunja as the central figure. As for Arendt, it was researched with "Eichmann in Jerusalem" as the central figure which she wrote participating in the trial process of Eichmann who was a war criminal of Nazi. Sunja thought evil as the nature of people and understood that they all are originally selfish, envious, and seeking desire. Therefore, Sunja thought it is important to properly seek human desire. He claimed Haw Seong Gi Wi(化性起僞, changing evil human nature into goodness through manner) which changes human nature from evil to goodness. A teacher who leads evil into goodness is surely needed in the process of Haw Seong Gi Wi. At the same time, in the dimension of educational content it put stress on the role of Ye(禮, manner) which lets them realize discernment so that they properly seek human desire and Ak(樂, harmony) which harmoniously controls human emotion, and key point on education regarding Ye and Ak. As for Arendt, however, she recognized evil as normal one. Even though he thought that conforming the order of superior authority was the best value and then took evil of killing many Jews in thoughtlessness, Eichmann maintained that he did not take evil but only conformed the order. This way, people could take evil in thoughtlessness in totalitarianism, and it makes circumstance that they could not take goodness. Therefore they could take evil in thoughtlessness and experience the radical evil and the banality of evil. Accordingly, political praxis which guarantees people's plurality as the words and praxis is needed. It is named natality because the truth that they are born in this world is a starting point, and makes the essence of education. In this process, teachers have to be a representative of this generation for children as new social members, and be able to keep children's newness. Sunja and Arendt have the same equality and difference in that they referred to the necessity of education to overcome human evil. It is the same quality that goodness could recover the function of community and the practice of education is considered important in the goal of education and the dimension of directivity. It is different in methodical characteristic of education that Arendt, however, suggests praxis as the way that they express themselves in totalitarianism while Sunja thought that continuous practice piling up virtue for goodness is important.

• (The)Study of the Eastern Classic
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• no.59
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• pp.93-120
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• 2015

The purpose of this study is to explore the source of appealing which Gusadang Kim Nakhaeng's writing for ancestral rites is equipped with. Gusadang was one of the Confucianists in Yeongnam during the 18th century and was praised for his scholarly virtue of jihaenghapil and silcheongunghaeng. Although Gusadang's writing for ancestral rites and his teacher Milam Lee Jaeui's letters were even specially named as 'gujemilchal', there has been almost no research on Gusadang's writing for ancestral rites yet. Therefore, this study selects three pieces of Gusadang's writing for ancestral rites which are especially rich in emotional expression for discussion. Chapter 2 titled as 'the Reconstruction of Memory in a Microscopic Perspective' presents the reason why Gusadang's writing for ancestral rites is recognized even as a piece of work equipped with appealing. Writing for ancestral rites begins from the point that there exists memory that can be shared by both the living and the dead. In reconstructing the anecdote with the dead on the stage of ritual writing in detail, the writer's memory plays an important role. Chapter 3 titled as 'the Rhetorical Reconstruction of Elevated Sensitivity' examines rhetorical devices needed for writing for ancestral rites. Proper rhetoric is needed to upgrade the dignity of the ritual writing and arouse sympathy from the readers. Although writing for ancestral rites is supposed to express sadness in terms of its formal characteristics, it should not end up being a mere outlet of emotion. Chapter 4 looks into 'the Descriptive Reconstruction of Lamenting Sentiment'. There should be a clear focus of description to make the gesture of the living towards the being not existing in the world any longer an appealing story. While maintaining a distinct way of description, Gusadang organizes the noble character of the dead, pitiable death, the precious bond in the past, and the longing of those left for the dead systematically. Writing for ancestral rites is a field to mourn over the death and reproduce the sadness of the living through writing. To make the text written in that way get to work as ritual writing properly, it should be appealing necessarily. This study has found the fact that such appealing that gives life to ritual writing is grounded on authenticity.

• (The)Study of the Eastern Classic
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• no.36
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• pp.31-56
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• 2009

The core thought of Confucius("論語") is 'Ren(仁)'. Then, how ought we to interpret this 'Ren(仁)'? In this study, the researcher has interpreted 'Ren(仁)' from the perspective of Xiujizhiren(修己治人), which is the doctrine of Confucianism and its ideal. At first, the researcher closely reviewed Ren(仁) on the viewpoint of Xiuyang (修養). Ren(仁) is the most fundamental virtue that enables general populace to equip with their qualification as a human being. Specifically, to live like a human being, Ren(仁) is a must. That is to say, it will suffice if we only can expose well what was already cherished inside us, rather than exerting efforts to attain Ren(仁), in some contexts, that must achieve in order to live like a human being. The reason that we exert our efforts for self-cultivation is to bring this Ren(仁), which is foundation of human life, before the public. Even in relationship-building, Ren(仁) is necessary. Human being is not an existence that can live alone, but at all times, humans are required to build a relationship with others. To make this relationship-building lead into right direction, we need to think of that the standpoint of oneself and the other are identical. That is, when I myself and the other person are in the most optimal situation, then a right relationship-building can take place. This most optimal status is Ren(仁). The ideal of Confucianism is to establish a society where all people can enjoy their comfortable life. To accomplish such a society, each individual and society ought to be benevolent and to cherish humanity at the first place. That is to say, people should attain Ren(仁) from both aspects of Xiuji(修己) and Zhiren (治人). If Ren(仁) has not been attained from any of either side, then it is hard to say that the ideal of Confucianism is completely realized. However, Zhiren(治人) must be backed up by Xiuji(修己). For this reason, Kongzi(孔子) presented three steps in connection with this cultivation process, to wit, 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓). It is noticeable that Xiuji(修己) is included in all three phases. The society that Kongzi(孔子) longed for is still valid in this modern world. Therefore, Ren(仁) which was edified by Kongzi(孔子) is necessary for today's society. If we don't interpret Ren(仁) as with a fixed term lying stagnant in one place, then its definition shall be interpreted newly so as to suit the times and the situation of civil society, thus this Ren(仁) shall be the foundation for building a desirable society for humans.

• (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.57
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• pp.383-406
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• 2014

Mi-Am Yu Hee Choon (1513~1577) considered poetry as a part of his life. Therefore, this writer specifically focused on Mi-Am Yu Hee Choon's Chinese poems. The following is the conclusion from the materials discussed in this article. Mi-Am tried to understand literature in ethical perspective. The number of Chinese poems composed by Mi-Am is estimated to be about 300, and the number of pieces that this writer could find was 285. Also, Mi-Am took poem composition seriously, and put emphasis on content more than structure. Among Go Shi, Yul Shi, and Jul gu, Jul gu (especially Chil Un) is the largest in quantity, and it is presumed that he preferred Chil(seven) Un over Oh(five) Un. With regards to Go Shi, there are relatively many Jeon-Go. With regards to Jul gu, which was a poetry composing structure that Mi-Am could make the best use of, they were mostly about the daily lives. And with regards to Yul Shi, there were many poems that expressed his feelings about the real world and self-examination. Mi-Am's poems can be categorized into ones that he wrote when he was on exile, and ones that he wrote while serving for the king again after he got released from exile. During the exile period, self-discipline through learning, friendship, and love for the people were the main themes of his poems, and after being released and started serving for the king again, his poems were mostly about loyalty to the king, interaction with acquaintances, emotions, ancestor worship, self-examination, and conjugal affection through literary communion. Among Mi-Am's poems, there are many that have Eum Song Cha Un included in their titles, and the mainstream of his poems were related to daily lives or experiences. Also, most of them naturally and calmly expressed the fact itself without exaggerating. Mi-Am considered poetry as a part of his life and the fact that he practiced literary communion with his wife by writing poems about the ordinary things happened between him and his wife, Song Duk Bong, is worthy of notice.

• (The)Study of the Eastern Classic
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• no.34
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• pp.39-62
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• 2009

In this paper, the researcher investigated the standpoint of Lee EonJeok(李彦迪), also known as HoeJae(晦齋), with regard to interpretation of Daxue("大學"), through Daxuezhangjubuyi("大學章句補遺") and XuDaxuehuowen("續大學或問"). It is true that HoeJae accommodates a fairly large portion of interpretations made by Zhuzi, however, he strived to pass over Zhuzi's Daxuezhangju by attempting a new interpretation on the Gewuzhizhi(格物致知). The greatest reason that HoeJae couldn't admit Zhuzi's view was derived from the differences in interpretation of Gewuzhizhi. The differences between Zhuzi and HoeJae concerned with Gewuzhizhi is that, while Zhuzi perceived the objects thereof from the perspective of Li(理) of things(事物), HoeJae considered the root and branch, the beginning and end of the physical world(萬物) and also all events(萬事) as the subjects of Gewuzhizhi. Meanwhile, having the chapter, dubbed, 'Weyoubenmo'(物有本末), and the chapter, 'ZhiZhi'(知止) also as expositions of Gewuzhizhi, HoeJae was able to avoid such critiques as that he complemented or added new topics to the sutra. In addition, he could have clarified the stepwise elucidations of Sangangling(三綱領) and Batiaomu(八條目) edited and compiled by Zhuzi(朱子). And the issues in the chapter of Tingsong(聽訟) lies on the extended line of theory of Gewuzhizhi. In the end, it suggests that the differences between Zhuzi and HoeJae are arisen from the discrepancies of interpretation on Gewuzhizhi. HoeJae proposed his ideology concerned with Zhizhizhuyi(至治主義) through his book, XuDaxuehuowen, and he stressed that Ren(仁) must be foundation in order to Pingtianxia(平天下). Furthermore, HoeJae emphasized that Ren which is the founding virtue in order for Pingtianxia must be begun with such very basic behavioral practices, known as, Xiao(孝), Ti(弟), and Ci(慈), and that such desirable states would be accomplished through relationships with others, not merely through self-endeavors or by self-ego.

• (The)Study of the Eastern Classic
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• no.49
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• pp.393-430
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• 2012

In this paper, Bowen's family therapy from the perspective of the theory, narrative analysis of Korean novels, three Regis - tration Subsection.Bowen's description of the individual's behavior is causing problems within the family of anxiety and self-differentiation using two variables. The home if problems or conflicts expressed in these works, the figures showed that the undifferentiated ego at the center of the problem. Undifferentiated ego character felt extreme anxiety when their alienation from the relationship of the family-oriented jeokjangja Undifferentiated ego to relieve anxiety and to consolidate their position in the family relationship, so people were strongly united with each other. Sohyunseongnok, Chossisamdaerok series structures and patterns of a series of domestic problems occur, "mother and son, self-differentiation self undifferentiated undifferentiated ego and self-differentiation mother son, mother and self-ego undifferentiated undifferentiatedcan be subdivided into the son '.Established a symbiotic relationship between them and the U.S. established the presence of a pattern, healer, depending on the deployment method depends narrative. And is divided accordingly, self-determination and to the Son, a son, a son to be born again through repentance of the execution. Depending on the presence or absence healer than what was described on the deployment structure differs. Undifferentiated ego and self undifferentiated mother son family therapist within the family, the problem is solved. Son, a son to repent and be born again, and that caused the problem. Ego Undifferentiated mother and son self-differentiation, undifferentiated ego and self-differentiation mother son home my healer in the absence son committed suicide and executions each tragedy occurred. Personal level, but occurred at home conflicts or problems about this when analyzing the Three-generation stories of the Joseon Dynasty, by applying the theory of Bowen's Family Therapy view dimension in the relationship between family were. Toughness or desire of any one individual, but serious conflicts and problems within the family, the institution of the family itself is the root cause was. And was able to reveal aspects of narrative flow, depending on the presence or absence of family therapists vary significantly depending on his role in the rest of the family comfort and peace determines whether the Three-generation stories of the Joseon Dynasty, received an important narrative of men and axis formation. In a gauze-like situation of this problem in the Three-generation stories of the Joseon Dynasty, a personal desire or toughness in confined without the dimension of the entire family. And extrinsic psychological approach against the background of the wall in the main narrative of the sufferings of women of Korean novels, approached significance.

• (The)Study of the Eastern Classic
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• no.67
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• pp.203-236
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• 2017

The objective of this study is to suggest the transmission direction and tasks of Ssireum, and the conclusions are like below. First, Ssireum has been designated as a national intangible cultural heritage(No.131) in December 2016. Second, in the current status of preservation and spread of Ssireum, there is no system related to the transmission of Ssireum such as cultivation of professional manpower, and facilities, programs, and administration/finance for transmitting Ssireum. Third, based on the "Intangible Cultural Heritage Preservation & Promotion Act", the transmission direction of Ssireum was suggested. (1)The designation of a college to transmit Ssireum would be needed. (2)The Ssireum curriculum should be established. (3) It would be necessary to secure trainees for transmitting Ssireum. (4)The production of teaching materials for transmitting Ssireum would be needed. (5)It would be needed to secure training institutes designated in each region and also teaching personnels for transmitting Ssireum. (6)The research direction for the correct transmission of Ssireum should be set up. Fourth, based on the "Ssireum Promotion Act", the transmission direction of Ssireum was suggested. (1)It is urgent to complement provisions for transmitting Ssireum. (2)For the transmission of Ssireum, instead of the transmission direction of Ssireum as a national intangible cultural heritage in the standardized perspective, it would be necessary to seek for the joint transmission direction between South & North Korea for research & documentation of Ssireum that could be systematized/shared between South & North Korea, development/spread of contents for discovering the original form of Ssireum, and the establishment of a base of transmission system for the preservation/promotion of Ssireum through the academic/institutional exchanges regarding Ssireum between South and North Korea. Moreover, the overall and fundamental transmission measures for the education, transmission, research, record, and informatization of Ssireum, and the cultivation of professional manpower should be established. Fifth, the contents of institutional tasks for Ssireum are like following. (1)The institutional complementation of the "Ssireum Promotion Act" should be done for the domestic/foreign promotion of Ssireum. (2)For the integration of Ssireum organizations, the administrative system should be unified. (3)The standard technical system manual for Ssireum should be produced. (4)The 'Ssireum Transmission Center' should be built for the preservation and systematic transmission of Ssireum. (5)The selection of a college for transmitting Ssireum and the establishment of a system to cultivate Ssireum successors should be done. (6)It would be necessary to establish database(DB) for the use of Ssireum techniques essential for the transmission of Ssireum.

• (The)Study of the Eastern Classic
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• no.33
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• pp.385-411
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• 2008

This thesis aims at examining his understandings about the The Great Learning centering on the of the founder of the YiYongHuSaeng School (利用厚生學派: A school who pursued prosperous economy and welfare of people) orthe BukHak School(北學派: A positive school that pursued mercantilism) from the Joseon Dynasty, Dam-Heon Hong Dae Yong (1731-1783). 1) From what is indicated in the , his studies mainly focused on the annotations from DaeHakJangGuDaeJeonJipJu ("大學章句大全集註": A book that edited different phrases from the Great Learning into chapters and paragraphs), Questioning of the Great Learning", and "JuJaUhRyu (朱子語類: A book of Confucian literature written by Yeo Jung Deok" of Zhu Xi who was a representative scholar of the Neo-Confucianism in the Song Dynasty. 2) Acknowledging entirely the arguing points of Zhu Xi, he is taking a critical position in a way that partial doubts are divided into seven chapters and questioned. 3) For the main characteristic and direction of the questioning, he is estimating that Zhu Xi only stressed the 'means' and 'interior' out of the world of 'means and ends' and 'interior and exterior' in Zhu Xi's recognizing and handling cases; instead, he emphasized putting equivalent value on the 'ends' and 'exterior' as well. 4) In fact, such questions raised partially were misconceived since they were not carried out through profound understanding nor systematic logic expansion of what Zhu Xi insisted. 5) Despite this, at the point where Neo-Confucian thoughts were fixed and weakened only with its form left in the late Joseon Dynasty, his perspective on the study of Confucian classics that the 'ends' and 'exterior' should be as equally valued as the 'means' and 'interior' by examining through the core text of the Neo-Confucianism, The Great Learning has its significance in his YiYongHuSaeng dogma that says politicians, by all means, should provide the ruled with economic convenience and welfare and this is their very right virtue.