• Journal of Korean Classical Literature and Education
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• no.15
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• pp.265-301
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• 2008

In this writing, issued beauty as Hyangga(향가) creative motivation into the focus, its expression modality is discussed and then an aesthetic sense of Sil-la is considered. For its research, in "Samkukyusa"("삼국유사") some Hyangga - , , , - that have phraseologies for beauty meaning are choose for the discuss. First, beauty as Hyangga(향가) creative motivation were expressed by above methods. 1. Beauty as desires for acquisition and confirmation in 2. Beauty that the subject (the writer) looked upon in 3. Beauty that felt pathetic for declining in 4. Beauty that arouse from disillusion in Second, an aesthetic sense of Sil-La in "Samkukyusa"("삼국유사") showed as the above. 1. Physical beauty that Sil-La were attracted by 2. Beauty as the glorified object that Sil-La were attracted by 3. Beauty as the virtue notion that Sil- La were attracted by In consequence, it is discussed that Sil-La had an aesthetic sense as the perfect virtue united the transcendence and the real.

• Journal of Korean Philosophical Society
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• v.142
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• pp.1-25
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• 2017

Kant's doctrine of virtue shows how an actor should behave morally in an individual situation with moral law defines the limits of human action. There is latitude for action in the course of formulating the maxims of action by an actor. And moral judgement, as Aristotle's Pronesis, is very important in the latitude for action. In the doctrine of virtue, Kant suggests two kinds of duty of virtue: one's own perfeciton as an obligatory end, and the happiness to others as an obligatory end-and raises the question of casuistics for each. However, this was the practice and training for the human moral life by application of the moral law. In particular, Kant saw that ethics does not give laws for action, but only give laws for the maxims of action, and further intended to realize the practice in a proper way of seeking truth through casuistical questions. Thus, Kant points out that the casuistic is related only to ethics in a fragmentary way and is added to ethics only as a comment on the system. According to Kant, virtue and judgment are inevitable to apply categorical imperative in the empirical and realistic world. In other words, virtue and judgment are necessary to enable people who are likely to act in accordance to inclination to live a moral life in accordance with the command of reason. Thus Kant saw that in order to take wide duty into narrow ones, human beings must not only have to cultivate virtues as a strong power of will, but also to exercise judgment. In addition, the distinction between duty of law(narrow obligation) and duty of virtue(wide obligation) is dependent on whether there is a latitude for action in the application of both duties. So the role of virtue and training of judgement is very important in the latitude for action that occurs in the process of formalizing actor's maxims. In detail, as the duty is wider, so man's obligation to action is more imperfect, but the closer to narrow duty(Law) he brings the maxim of observing this duty(in his attitude of will), so much the more perfect is his virtuous action. Thus, it was an effort to show how Kant's best moral principles, that is categorical imperative could be applied to the real world at the time of criticism. Of course, even if it is difficult to assess Kant's efforts as successful, criticizing Kant's ethics as 'formal', 'abstract', or 'monologous' is not persuasive because of critics did not understand his ethics as a whole.

• Interaction and multiscale mechanics
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• v.3 no.4
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• pp.389-403
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• 2010

Based on the Model Coupled Method (MCM), a case study has been carried out on a Concrete-Filled Steel Tubular (CFST) tied arch bridge to investigate the vibration problem. The mathematical model assumed a finite element representation of the bridge together with beam, shell, and link elements, and the vehicle simulation employed a three dimensional linear vehicle model with seven independent degrees-of-freedom. A well-known power spectral density of road pavement profiles defined the road surface roughness for Perfect, Good and Poor roads respectively. In virtue of a home-code program, the dynamic interaction between the bridge and vehicle model was simulated, and the dynamic amplification factors were computed for displacement and internal force. The impact effects of the vehicle on different bridge members and the influencing factors were studied. Meanwhile the acceleration responses of some of the components were analyzed in the frequency domain. From the results some valuable conclusions have been drawn.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• Journal of Korean Philosophical Society
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• v.141
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• pp.203-224
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• 2017

In Laozi Tao(道) is not only the universal law of all existence but the eternal law of morality. In Laozi Tao as the eternal law of morality is the absolute criteria of value-judgement. In this respect in Laozi Tao is the perfect value or the absolute criteria of value-judgement. And so someone can evaluate Laozi's perspective on the theory of value is value-absolutism. Nonetheless, Laozi allows all theories of value in Laozi. Laozi's thought on the value is indifferent to what kind of value one has. But Laozi's ideal of the theory of value is value-universalism through Tao as the absolute criteria of value-judgement. So in Laozi the perspective on value is the universalization of value-absolutism. In Laozi, the medium of value-universalism is being of Sage(聖人) and all human's inpersonation of Teh(德). If this two conditions fulfilled, all human beings can reach the state of "subtle identification(玄同)" and can be sages, and value-universalism take the form of valuelessism.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• The Journal of Korean Philosophical History
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• no.31
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• pp.33-52
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• 2011

This study intends to understand Kobong's thought, especially the problem of Self-cultivation. Kobong, along with Toegye(退溪), is a major figure to understand Confucian ideas of Chosun in the 16th century. There has been a lot of research centered on Kobong's Four-beginnings(四端) and Seven-emotions(七情), but not much on the Self-cultivation of Kobong. Confucianism is basically to seek after actualization of Perfect Virtue(仁) and the way to be a sage, through the pursuit of self-discipline(修己 明明德) and social practice(安人 新民). The problems of Confucianism might be summarized as follows: interest and appreciation for the source of existence(知天/事天); harmony in relationships and practices(愛人/愛物); both of the above together. Therefore, Self-cultivation is to change the self, the subject of one's life, through the relationship between man and heaven. Kobong and Toegye had debated for about eight years(1559-1566) over the problem of human nature, especially emotion(情), and virtue and vice(善惡) fundamental position of Toegye is that the difference between Four-beginnings(四端) and Seven-emotions(七情) can be understood as emotion with qualitative distinction. By contrast, Kobong sees the relationship between Four-beginnings(四端) and Seven-emotions(七情) as that of total and partial. Discussion on the Four-beginnings(四端) and Seven-emotions(七情) is not restricted within the problem of logical analysis of concepts or theoretical validity, but come to a conclusion with the problem of Self-cultivation(修養). In this sense, Kobong tried to follow Neo-Confucian theory of human nature and self-cultivation, on the assumption of Confucian self-discipline and social practice.

• (The)Study of the Eastern Classic
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• no.68
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• pp.379-408
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• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.

• Journal of Korea Entertainment Industry Association
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• v.14 no.1
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• pp.125-135
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• 2020

Dalmun was a top star entertainer who enjoyed the greatest popularity in the Chosun Dynasty in the 18th century by performing dance, singing and telling jokes. This study focuses on the fact that there has been no precedent research of actor studies or artist management perspective because he has been discussed only in the fields of literature and history. Therefore, we selected "Dalmunga" written by Hong Shinyu and "Gwangmunjajeon" created by Park Jiwon, which contained the richest expressions of his art world in the old relevant literature, and then analyzed his artistic capabilities using the content analysis method that combine frequency analysis(FA) and semantic analysis(SA) by applying the Actor Evaluation Model developed in 2015. As a result of FA, Dalmun's artistic competence factors (64%) were far more emphasized than artistic achievement factors (36%). It was considered that the atmosphere of Chosun society was reflected under the influence of Confucianism, which emphasized the fostering personality and virtue. According to the SA, a positive view (53.1%) dominated a negative perspective (24.5%) for each of his artistic capability factors. It shows that in contrast to Dalmun's destitute lower-class artist status, his self-abolition and transcendental life have become an inspiration to others. In conclusion, artistic devotion, perfect artistry, good humanity and spirit, commendable words and demeanors that cause'good influence' derived from Dalmun's unique competence are regarded as a key element of self-management, especially for popular artists suffering from recent misbehavior and deviant issues.