• (The)Study of the Eastern Classic
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• no.48
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• pp.91-116
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• 2012

Writing is a process and work of expressing one's own feelings and thoughts that are not contained in rigid forms; however, the literary trend and environment during the Late Joseon was not so tolerant. A revivalist approach to writing was dominant during this period, which was summarized in the expression that "Prose must be written in the style of Qin and Han; and Poetry in that of High Tang. "Hence, it was practically a taboo to express one's raw emotions and disregard the custom and regulations of writing. Nevertheless, literati, who got tired of the dogmatic rule of Neo-Confucianism at the time that refused to see the changing world and the pseudo-archaic writing that merely imitated the outside and was empty inside, attempted new styles of writing to escape from the model or example and what was familiar. Lee Yong-hyu, who was in the middle of such transformations, learned the trends of Late Ming and Early Qing through the newly imported Chinese books and created his own style that reflected his personality. His writings refused the Neo-Confucian system of thoughts, which was a dominant ideology of the time, paid attention to the human nature and emphasized the restoration of the self. His writing could be described as being anti-pseudo-archaic and criticized the pretentious trend of the time. He argued that in order to restore the true self, one must recover the innocent mind that was bestowed on human by heaven/nature (cheon-li, 天理), and for this purpose, one must straighten out one's mind (sim, 心). His argument is similar to that of "Yangming School of Mind," which could be represented by the phrase, "Mind is the Principle (心卽理)." Yangming School claimed that moral principle existed within one's mind; and this was in stark contrast with the Neo-Confucian idea that "principle (li)"was external and transcendent, and was spoken by the great Confucian masters and written down in Confucian Classics. By denying the externality of the principle and underscoring its immanence, the idea that centralized Confucian Classics and canons was dismantled. Lee Yong-hyu's writing styles that denied the model and emphasized the restoration of the self was influenced by such thoughts. However, one must neither hastily judge that he is an advocate of Yangming School of Mind, nor determine the anti-pseudo-archaic writers' ideological basis as the philosophy of Yangming School. Once it is rigidly defined, be it Zhu Xi's philosophy or Wang Yangming's philosophy, it becomes another model that one must abide by, and again the self disappears. Thus, Lee Yong-hyu defied any kind of model that claimed authenticity or precedence and wished that people would live independently as oneself, and left such claims and wishes in writing. That is the reason, after more than two hundred years later, we still read his writings.

• Korean Security Journal
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• no.4
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• pp.257-277
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• 2001

The purpose of this study was to examine effects of practicing martial arts upon job performance of employees engaged in security industry. For positive investigation, 400 employees were questioned using some questionnaires; as a result, we obtained the following conclusion of the relation between the extent of the practicing martial art and the ability of performing their jobs. First, the more they practice martial art, the better and higher their mental health and psychological stability more than control group. Especially, when crime is reported to them or they arrest a criminal taken in an act of crime, the degree of their anxiety was low and they strongly expose self-confidence, their view of moral achievement and their sense of morality. Second, the more they practice martial art, the higher their ability of arrestment a criminal in an act and self-defense is. Because practicing martial art make their vital power and physical strength promoted. Third, the more they practice martial art, the more sincere the trust and friendship among colleagues are. As well they seem to feel strong solidarity oneanother. But practicing martial art appeared that it doesnt have an effect on coping with complications among generations and the gaps between master sergeant and them. Fourth, employees engaged in security industry practicing martial art is not only used in job performance merely as a technique; it is also effective on the mind that it make their anxiety dissolved and give them self-confidence.

• Journal of Korean Medical Ki-Gong Academy
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• v.2 no.1
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• pp.55-88
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• 1998

Today the interest about maintenance and improvement of health has been increasing more and more. Realizing the necessity of study about exercise remedy, by consideration of the exercise remedy in the Occident and the Orient, I come to conculsions as follows : First, both Modern Exercise therapy and Yangsaeng-Doyin therapy(養生導引法) are preserve methods founded on breathing principle and are used efficiently in disease treatment and health maintenance. Second, compared with Yangsaeng-Doyin therapy(養生導引法), Modern Exercise therapy concentrates on physical training which emphasize momentum, Yangsaeng-Doyin therapy(養生導引法), however, focuses on discipline at once in mind and body based on the care of moral culture. Third, Modern Exercise therapy has been develope in view of Cure medicine, but Yangsaeng-Doyin therapy(養生導引法) to Psychosomatic preserving therapy including preserving health, treating a diseade and longevity in the light of comprehensive Priventive medicine. Fourth, while Modern Exercise therapy in the field of Clinical medicine is organized systematically and practically, Yangsaeng-Doyin therapy(養生導引法) is not sufficient to practical study in real clinic despite the abundance of content.

• Journal of Agricultural Extension & Community Development
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• v.3 no.2
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• pp.273-284
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• 1996

This study aimed at measuring the rural people's level of value and morality, identifying its related variables, and drawing some implications for rural adult education. To measure their value and moral levels, 141 Yoncheon county adults were interviewed or asked to answer the questionnaires based on the Braithwaite and Law's(value) and Rest's(morality) instruments. The data were analyzed mainly by ANOVA, Chi square test and Pearson product-moment correlation. The major findings were: (1) The rural people mainly remained in vital feeling value(fourth) level out of five levels(religious holiness, spiritual, mind, vital feeling and sensible feeling value in order), (2) They remained in harmonious interpersonal expectations stage(fourth mortality level) out of six stage(universal ethical principles, social contract, social conscience maintenance, harmonious interpersonal expectation, instrumental purpose, and punishment/obedience in order), (3) Religion, the number of participation in adult education, and the length of such participation were three variables related to the level of value, and age, schooling years, and the number of family wane three variable related to their morality level, and (4) The relationship between value and morality levels was not significantly identified. Rural adult education needs to be more strengthened for improving their spiritual quality of life.

• (The)Study of the Eastern Classic
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• no.50
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• pp.211-232
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• 2013

Jia yi had a critical mind on the gap between the rich and the poor, sumptuous moods, reducement of agriculture productive population in West Han Dynasty period. It is to the collapse of social economic order, the moral degeneracy and the fiscal drain in West Han Dynasty. Jia yi analyzed the social problem of West Han Dynasty, suggested economic policy at one's own perspective. To solve the problem of the permissive policy of the Han Dynasty, He suggested a economic reform of phvsiocracy & business repression. And he was concerned about a reform monetary system. His reform policy was theoretical basis of Economic Thought of Jia yi. This paper focused his reform policy around phvsiocracy & business repression & private mintage prohibition policy.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.753-782
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• 2012

This paper attempts to look at how the question of cultural identity can be discussed in terms of which "a family of the minds" as a unit can be given meaningful form of interpretation. I found its real possibility in the James family, especially in Henry James Senior, William James, and Henry James Junior since they represent important cultural context reflecting their European relationship in terms of American cultural consciousness. This research is divided in two parts; the first part of this study consisted of the elder James's role as a source of moral aesthetic consciousness for the two children, the second part consisted of showing different aspects of inter-relationships between father and sons and between brothers in the process of identity construction. I examine different aspects of the identity formation process of William James and Henry James Junior by arguing different ways of making relationship with their father's philosophy to illuminate how they reflect and represent American cultural consciousness, and to define the meaning of the Jamesian mind in American cultural history.

• The Journal of Korean Philosophical History
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• no.36
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• pp.259-291
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• 2013

This article is to study the purpose and significance of Chongyoulun of Peiwei, and it is composed of the two parts of philosophy and critical mind. The critical mind on Chongyoulun is as follows: first, it is mis-interpretative to define the main thought of Laozi as Xuwu. Next, the old philosophers did not criticize Xuwuism properly; as a result, they failed to stop spreading Xuwuism. Last, Guiwulun brought about the disorder of the way of life and the collapse of the public order. Based on this critical mind, Peiwei built up the following philosophy based on You as the fundamental principle of the existence and the movement of universal nature. First, Tao is the combined Wanyou, not abstract substance which is outside of Wanyou. Second, Wu is the state of being without You, and You only comes from You. Third, You can survive depending on external You because You is not the independent substance. Therefore, understanding the external You is the main factor of its existence. Fourth, Wanyou do not harm each other as they get together since Wanyous are interdependent. People are the being who can live through the mutual dependent relationships; hence, social system and morals (ethics) are key factors of the world in the oncological point of view. Wanyou had tried to rebuild the corrupted way of life and public order by recovering the justification of moral orders based on the mutual dependence of Wanyou which is the substance character.

• (The)Study of the Eastern Classic
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• no.48
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• pp.195-223
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• 2012

Until now, I guess, many scholars misunderstood the characteristic of economic awareness of Yi Hang-no as if it was a modern nationalism or radicalism against Japanese anti-Korean insistences. But I think these opinions are out of historical attitude. So to understand Yi's economic awareness correctly, I think, We should focus on the traditional Confucian thought system at that time. As one method to reach the goal, I focused on the word, Jeong-jeon-je: Oriental equal land system. Yi Hang-no put the importance on Jeong-jeon-je to make utopia he dreamed of. Yi thought Jeong-jeon-je is the basis of equal society and strong state. Also Yi thought a moral society would be achieved by Jeong-jeon-je because the equal land system, so called Jeong-jeon-je provide peasants with equal lands, so it makes peasants stable in economic situation. Especially, Yi Hang-no put importance on that Jeong-jeon-je would raise moral consciousness of people because equal economic condition makes people wealthy, so people would be good men naturally. Yi Hang-no explain it in basis of Insim-Dosim-seol: a theory of two minds bad & good to be. Yi Hang-no thought equal economic condition is the basis of making people moral being. He thought Jeong-jeon-je was a basis of the condition. Reversely, Yi thought Western insists of trade was the beginning of making people fight for individual benefit, so it produces devil selfishness out of human mind. That was the reason that Yi Hang-no opposed the trade with Western Powers. Eventually Yi's assertion of embargo came out of his Insim-Dosim-seol. In this context, Yi's Jeong-jeon-je was insisted as a method to raise human moral consciousness.

• The Journal of Korean Philosophical History
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• no.23
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• pp.217-244
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• 2008

This research studied Minor Annotation of Elementary Learning("小學枝言") and Private Examination of Classic of the Mind("心經密驗") from the ethical perspective. Minor Annotation of Elementary Learning and Private Examination of Classic of the Mind are writings that play a role of bridge between Chinese classics(經學) and Theory of Statecraft(經世論). These two essays were written for the purpose of putting virtue into practice, which had been attained by studying Chinese classics, through a vehicle called Theory of Statecraft. If Minor Annotation of Elementary Learning called as a book of cultivation of outward morality or outward behavior, then Private Examination of Classic of the Mind is the book for cultivation of inward temperament. The 'practice' emphasized by Dasan through these two essays denotes ceaseless efforts toward goodness or virtue. Such efforts can be interpreted as 'ethical practice', if looked at from the perspective of aggressive struggle toward virtue. Dasan, in these two essays, had stressed to practice Good(善) through positive and lively actions. The matter of Good and Bad(善惡) in humans is not associated with their mind, but related to their practice. That is to say, humans may turn out to be good through means of 'ethical practice'. For Dasan, 'ethical practice' toward Good should have to be continued and upheld not only in the course of self-cultivation, but also in 'establishing relationship' with others. Such an assertion of Dasan was to lay emphasis on accomplishment of 'ethical practice' toward Good amid close relationship between personal and social ethics. Also, Dasan had emphasized free will(自由意志) in humans. This means that Good and Bad will be determined according to humans' free will, and to the same extent, that humans are responsible for its consequence. It is noted that Dasan had stressed that any human having free will should have to be a 'man of virtue'(君子) through means of 'ethical practice'.

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.211-220
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• 2019

It helps to wisely abstain from errors of the a priori subjective emotions related to human emotions, and orders emotions to make rational choices. These emotional happiness of human and moral sensitivities work directly or indirectly in rational choice of rational thought and reason. Abraham would have been troubled by the divine mandate to sacrifice a son who was only one, and a son who had been healed. Was his reason reasonable at this time? In rational reason, it can be said that the act of dedicating his son is an appropriate act, but is it possible in the human mind? Aristoteles also called human virtue virtue in good for human beings. Because happiness is also a mental activity, we have to know a certain degree about the mind. This ψυχή(psyche, spirit) spirit is an irrational element that is invisible but an intervention in rational principles. Also C. G. Jung states that all human beings have four dynamic psychological functions that are not visible, and that the mind is driven by these four functional dimensions. This means that the elements of S, Sensing, N, Intuition, T, Thinking, and Feeling are combined. David Hume also emphasized the principle of empathy, asserting that morality can not be derived from reason, and Max Ferdinand Scheler, before grasping the visual characteristics of a person, has already captured the whole feeling of the person, And that the value given to this feeling is the value, and that the function of emotion that is elevated to the perceived object by grasping the value through this process and the value is always preceded by the reason. Emmanuel Levinas states that emotional emotions of love are ahead of reason and that emotions precede human reasoning and rationality is the inability of emotional control that we need rational thought and rational and wise action as reason of control and temperance. As part of human emotional education, in the 7th curriculum, Bloom's cognitive, perceptive, and behavioral domain, which is a person with integrated thinking, is trying to be a moral practitioner. It focuses on how to act according to the direction of emotions for virtuous acts and how to develop emotions for emotions on behalf of vicious acts. We can design the possibility and direction of cultivating human emotions and emotional happiness and happy sensitivities by the principle of strengthening virtue and the principle of elimination of ill feeling.