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Quest of Wang Yak-heo(王若虚)'s Theories of Poetry - With a focus on Three Volumes of 「Talks on Chinses Poetry」 among "the Collected Writings of Wang Yak-heo"(滹南遺老集) (王若虚的詩論探究(왕약허의 시론 탐구) - 以《滹南遺老集》中的《詩話》三卷爲主(『호남유로집』 중 「시화」 3권을 중심으로) -)

  • Jang, Yung-Ki
    • (The)Study of the Eastern Classic
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    • no.34
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    • pp.207-224
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    • 2009
  • This research is a quest of theories of poetry of Wang Yak-heo who was a literary critic during Chin(金) dynasty in ancient China. Wang Yak-heo left a fine piece of work, dubbed ${\ll}$Honam Yuro Jib${\gg}$ and, in this paper, the author closely reviewed the theories of poetry that is appeared, especially, in the three volumes of ${\ll}$Talks on Chinese Poetry${\gg}$ among the collections of Wang's poetry criticism. In particular, the author investigated the positive and negative aspects of Honam's commentaries on the works by Chinese poets, including his principles of poetics, creative skills, and practical criticism, etc. Wang Yak-heo has not been known much in the history of Chinese literary thoughts, however, his theory of criticism, especially, among the talks on Chinese the works by Chinese poets, his literature criticisms establish unique and distinctive point of views. Wang Yak-heo's poetics, more than anything else, valued nature, meanings, truth, and contents therein. He exhibited realistic view of literature. Meanwhile, he analyzed the methods of expression by Du Bo(杜甫, pronounced, "Du Fu" in Chinese), So Sik, also known as So Dong Pa (蘇軾, Su Shi or 蘇東坡, Su Dong Po in Chinese), and Hwang Jeong-gyeon(黃庭堅, Huang T'ing-chien), and highly evaluated the realistic poems written by Du Bo, Baek Geo-I (白居易, pronounced, "Bai Juyi" in Chinese), and So Sik. Also, he opposed to formalism or externality, however, he never made light of formality of poetry. In his comments on the works by Chinese poets, he highly evaluated the poems sung by So Sik and Beek Geo-I, in the mean time, however, he criticized their works without hesitation. Having set up his own unique criteria for critique, Wang didn't accept other opinions in a seemingly illogical manner, and he presented what he thoughts and other different points of view from others. Specifically, he attached great importance to whether or not modification of words and phrases, grammar, and whole context were congruent to one another and had been well harmonized. However, in his poetics, Wang was so wrapped himself in reasonableness or rationality, he analyzed each and every word in great detailed manner, as the result, he sometimes didn't read the sentiment or mood that the writers intended to express through poems. He excessively restricted himself to the words and phrases, so that he was not able to realize natural emotions and joy of imagination that were presented in the poems, and, in the end, this brought about adverse effects to the poet's thought.

A Study on Jo Guimyeong's observation method and rhetoric of style of writing (조귀명이 제시한 정관(靜觀)의 관찰 방법과 골계(滑稽)의 수사(修辭))

  • Kim, Kwang seub
    • (The)Study of the Eastern Classic
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    • no.72
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    • pp.35-66
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    • 2018
  • This thesis has examined Jo Guimyeong's observation method and rhetoric of style of writing style. He tried to look at the world differently through observation and expressed relationship with the world through the style of comic. $J{\breve{o}}nggwan$ is a new way of looking at subjects and objects. It trust the senses and thoughts of the subject. So It is to clarify the circumstances and logic of the world from one's own point of view. In this case, it collides with the common thinking of the day. He put the reason and the action standard in the "taste" and the "mind". This means three things. First, he is proud that his reasons and actions are no different from those of a saint. Second, an individual is an independent being with different emotions and thoughts. Third, based on this, his works of literature have their own value. These reasons and actions were incarnated through '$J{\breve{o}}nggwan$(靜觀)'s observation methods. What he gained from the three stages of $J{\breve{o}}nggwan$(靜觀)' is the 'great mind'. The first step is self-reflection. It is the process of objectifying oneself. The second target is the appearance of things. It's about looking at everything equally, whether it's precious or vulgar. The third object of observation is a harmonic. He is joining the movement of the harmonizers. Therefore, one's own reasons, actions, and works of literature share the same meaning as those of a harmonizer. He said that the description can change according to his own knowledge. It means that you can fit the situation. A typical example was the analysis of 'Sung Bo hyung hwasangchan'<成甫兄畵像贊>. He described Park Moon-soo's life as the lives of officials through comic. Through this, He criticized Park Moon-soo's natural nature of the academic world. but the situation in which he can't escape from bureaucratic life by inducing laughter. This style of writing is one of the most representative features which was written by Jo Guimyeong writer.

The Political Views of Kogakuha(古學派) in Japanese Confucianism - Focused at the concept of 'For the People' of Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai (荻生?徠) (일본 고학파(古學派)의 정치관 - 이등인재(伊藤仁齋)와 적생조래(荻生?徠)의 위민(爲民) 개념을 중심으로 -)

  • Lee, Yongsoo
    • The Journal of Korean Philosophical History
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    • no.42
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    • pp.259-294
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    • 2014
  • The key concept of political thoughts of Confucianism is 'Tian(天)=the Heaven' and 'Ren(人)=the Human being'. In particular, the meaning of 'the Heaven(天)' is profoundly exclusive in Confucianism in comparison to the other concepts. It is because that 'the Heaven' is connected with 'Ri(理)' which explains the human being and the heaven metaphysically, and the discussions about those concepts have also been widening to the political field. And if the concept of 'the Heaven's nature(天命)' is excluded, it is difficult for us to discuss the essence of political thought of Confucianism. This paper argued how the politicalization of 'the Heaven' which was private dimension of monarch in the strict sense, changed to the public dimension of people in Japan in the early 18th century through some theories of the two famous philosopher, Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai(荻生?徠) who belonged to the 'Kogakuha(古學派)'. The doctrines of Chu-tzu(朱子學) has hold absolute authority over the history of the oriental political thoughts. But the authority have gone through the stage of disorganization in a unique space called Eto(江戶) era of Japan. Therefore, the interpretations and concept establishments in a new dimension are naturally formed in that periods about 'Min(民)=People'. Based on discussions like this, the purpose of this paper is to study how those movements are emerged in what kinds of thinking and debating process. In part of Ito-Jinsai, this paper have reconsidered the concept of 'People' which Jinsai had thought and examined closely with critical mind about 'In(仁)=Mercy'. In case of Ogyu-Sorai, this paper have argued his political theory of 'the welfare of the people in the nation(安民天下)', in clarifying with the concept of 'the Roads of the Saint(先王의 道)' and the meaning about his declaration that "the Six Scripture(六經) is things(物)". The meaning of political view of this two philosopher is in the point to suggest some kinds of cure for problems of those days with the former days values. In the Jinsai's doctrine, that cure is 'the realization of the rule of right(王道)' based on new interpretation of 'Mersy'. And in case of Sorai, that is a form of independence of politics from morality based on 'the Roads of the Saint'.

A Comparative Study on the Ways of Enjoying Xīsāishān Mountain, Scenic Site and Euisang(意象: Images) of it Shown on a Number of the Historic Korean and Chinese Literatures (한중 역대 문집에 나타난 명승(名勝) 서새산(西塞山) 향유방식과 의상(意象) 비교 고찰)

  • Park, So-Hyun
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.40 no.2
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    • pp.24-33
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    • 2022
  • The travel notes and nature poems found in historic literary men's works can be considered historical records related to scenic sites. Such travel notes and nature poems are based on the writers' personal characters, experiences, learning and etc. Such works clearly show the characters of each literature, information of the related objects and the writers' thoughts of the objects. This study, thus, looked into Euisang on Xīsāishān Mountain that could be the origin of Eobusa(漁父詞) loved and sung by Korean historic literary men, and found that the Korean and Chinese literary men's thoughts were shown through their ways to enjoy Xīsāishān Mountain and their Euisang on the mountain, which was different between the Korean and Chinese literary men depending on the geographical locations described in their poems. In detail, the study results are: 1. Such difference of the ways to enjoy Xīsāishān Mountain, the scenic site described in historic Korean and Chinese literary men's work is broadly classified into the ways to enjoy the scenic site by seeing it in person and the ways to enjoy it under the mental structure of speculation. 2. Xīsāishān Mountain in Wuxing is the background of Yújiāzi(漁家子) of the painting Zhāngzhìhé, is boasting its distinguished beautiful nature, and is the place where the Confucian Study of Hú(湖學) was originated. It is also the place known of its warmhearted climate. Therefore, Euisang on Xīsāishān Mountain under such beautiful and warmhearted circumstance are realized as the complete freedom and seclusion in Taoism and the satisfaction with the given environment and position in Confucianism. 3. Xīsāishān Mountain in Wǔchāng is a military strategic point with rugged mountain terrain and scenery that has been a historic ferocious battlefield and related with the loyal civil servant Qū Yuán. The Euisang on Xīsāishān Mountain in Wǔchāng, therefore, represents the nature scenery of a rugged fortress and patriotism of Confucianism. 4. The Korean literary men's way to enjoy Xīsāishān Mountain is Shinyu(神遊: spiritual travel), so that their Euisang is formed according to the direction of the writer's values. Especially it is noted that Korean Euisang on Xīsāishān Mountain is originally based on the painting Zhāngzhìhé that shows the complete free mood of Taoism; and the Euisang on Xīsāishān Mountain that came from the mindful image by the poet monk Qíjǐ of Tang dynasty and Kim Si-seup appears with such Buddhist ways to seek the truth as SakGongIlYeo(色空一如: Being full is essentially as same as being vacant) and GyeonSeongSeongBul(見性成佛: Everybody can become Buddha by enlightenment).

A study on the scientific background of thinking of Kang Youwei and a stage of 'Tianyou' (강유위(康有爲) 사상의 과학적 배경과 '천유경계(天遊境界)')

  • Han, Sung Gu
    • The Journal of Korean Philosophical History
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    • no.27
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    • pp.197-222
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    • 2009
  • The Reform Movement(戊戌變法) of 1898 was a boundary tablet of modern history of science and technology which inherited the past and ushered in the future. Kang Youwei(康有爲), as a leader, his scientific thoughts opened up the way of Chinese enlightenity campaign and pushed the development of Chinese modem science and had an important position in modem history of scientific thoughts. The dissertation analyses the source, establishment and content of Kang Youwei. Kang Youwei developed the useful and discarded the useless of the view of implement science held by the Westernized Party, undertook a deep and throughout thinking on the nature of science, had cognition of scientific methods and spirit, by which he criticized negative proneness of ancient Chinese views of science. He put forwards a series of practical suggestions on political reform that provided a solid guarantee and support in system for scientific development. Kang Youwei rooted in the soil of Chinese traditional academic culture, but also western learning in modern western civilization. Kang go through Westernization Movement since the in-depth study of Western natural and inevitable outcome of the social sciences, are giving to science and technology. Although he was originally of Western "science" has a lot of misunderstandings and prejudices, but these shallow hazy perceptual knowledge, his view of science which constitutes the basis of the formation. In the course of scientific inquiry, Kang has begun to explore the essence of scientific development. He has a gut feeling that behind the scientific discovery of the existence of a force, which is the scientific truth and is used to grasp the scientific method. After contact with the Western world, with the traditional "Heaven(天)", and modern Chinese intellectuals began to "axiom(公理)" to recover his traditional "Heaven" of the new understanding is reflected mainly in "Zhutianjiang(諸天講)". "Zhutianjiang" is the Kang Yuwei in the absorption of traditional astronomy knowledge base, will the traditional arithmetic, as well as Buddhism and the West since the twentieth century, new knowledge of astronomy combines written. Kang while recognizing that scientific instruments, is nothing more than an extension of the role of the human senses and make the "Dao(道)" is more clear, but the "artifacts(器物)" caused by the inherent limitations of the limited nature of human knowledge, which is "Heaven" boundless nature of the broad terms, refused to concede defeat to. In reality, the activities of political reform, he gradually recognize this real-world helpless, and he recognized that the real world to achieve common ground of social ideal is impossible, so he chose comfort in life that people really get a stage of "Tianyou(天遊)". This is the cause that his writing "Datongshu(大同書)", at the same time, followed by writing "Zhutianjiang" talk "Tianyou".

A Study on Conceptual Suitability or Unfitness of 'Silhak' ('실학實學' 개념의 적합성 또는 부적합성에 관한 연구)

  • Kang, Jeong-Hoo
    • Journal of Ethics
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    • no.88
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    • pp.103-122
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    • 2013
  • This paper aims to study on conceptual suitability or unfitness of Silhak(實學). It is general that by criticizing Chujahak(朱子學) or beyond the limitation of Seonglihak(性理學), Silhak has developed practical tendency to reforming the society in the middle and end of Chosen Dynasty, related to the context of Korean national reflection in modern times. However, it is unfortunate to be understood. As presented in Chosenwangjosillok(『朝鮮王朝實錄』), there has been a few usages in the term 'Silhak'. In short, it was different from its contemporary meaning. At that time, it was usually used to have the meaning of Gyunghak(經學), compared to Sajanghak(詞章學), or rarely, of 'the true study' or 'the practical study'. Therefore, it is to claim that its conception has been manipulated or exaggerated very seriously. Since 1930s, in particular, its conception has been misused in interpreting works of Jung Yak-Yong by some scholars, such as Jung In-Bo, Moon Il-Pyung and An Jae-Hong, who tried to apply the term to overcome the Japanese colonial era symbolised as modernity based on the future life of Korea. Even though their attempt has led to have crucial discussions on the conceptions of Silhak, it has an unnecessary result that there has been a new and totally different understanding of Silhak in South Korea, North Korea, China, Japan, etc., which means that the unsustainable conception of Silhak has been one of major problems in studying of Silhak. To give an practical solution, I would try to make sense of 'time spirit' whose scholars studied Silhak in the middle and end of Chosen Dynasty. A problem, however, is that a scholar group in the name of Bukhakpa(北學派) had certain links and bonds. This is because many scholars studying of Silhak were usually features out of the main stream, which made them it difficult to form any various groups. That is to say, it seems to be natural that they have dreamed of utopian imaginations less than of overlapping points in reality. To sum up, it would be concluded at least that any approach to human lives and thoughts in the given conceptions of Silhak, e.g. ethical thoughts of Silhak, enables us to be indifferentiated to take its true meaning and time spirit of Chosen Dynasty. To be disenchanted of its social roles in Chosen Dynasty, fundamentally, it should be escaped from the wrong net of illusions and sings in understanding Silhak in certain eclectic steps.

The Critic on Mohism in the History of Korean Thoughts Centered on the Theory of Rejecting Heterodoxy (한국사상사에서의 묵가(墨家) 비판 - 벽리단론(闢異端論)의 전개 양상을 중심으로 -)

  • Yun, Muhak
    • The Journal of Korean Philosophical History
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    • no.29
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    • pp.89-123
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    • 2010
  • As above, as theoretical basis of critiques against School of Mohism, the researcher summarized the positions of the elder Confucian scholars including Meng Zi. In the body of text, taking it as promises, the researcher examined the critiques against Mo Tzu and School of Mohism as well focusing on the aspects and development of the theory of rejecting heterodoxy which had been introduced and strongly argued from the end of Goryeo kingdom to the late Joseon period. The summary of the body of this text is as follows: In the old literatures prior to Goryeo Kingdom, the researcher couldn't find any cases that either the School of Mohism or Mo Tzu including the Hundred Schools of Thought had been rejected explicitly. Having reached the end of Goryeo and the beginning of Joseon period, Meng Zi's viewpoints on the theory of rejecting heterodoxy had begun to emerge and come into play with the progress of accepting Neo-Confucianism, and, these critiques against Yang Zhu and Mo Tzu being given, the scholar-literati circle had started rejecting Buddhism and Lao Tzu. Basically the contents of the critiques against the School of Mohism in the early period of Joseon were in succession to Meng Zi's theory of rejecting heterodoxy and the views and thoughts of the elder Confucian scholars including Han Yu rather than any specific critiques against Mo Tzu' ideology itself. Until entering the middle of Joseon period, the critiques against the School of Mohism had been used as a tool to promote Confucianism in an affirmative manner, while arguing strongly against the viewpoint of Han Yu in the first place. Particularly, not only the original text of the Mo Tzu's writings were directly quoted, although it was partial, but also the contents of the critiques against the School of Mohism had been developed and stretched to the extent of their entire ideological system. Having approached to the late period of Joseon, the critiques against the School of Mohism had begun to be linked to those critiques against the study of state examination or of sentence patterns including Catholic Church, furthermore the critics raised their harsh tones against the irregularities of the society at large like the issue of corruptions of the government officials of those days instead, although they still had firmly stood on the ground of the theory of rejecting heterodoxy. Those scholars that belonged to the School of Practical Learning, in particular, said in justification of the School of Mohism arguing that the major ideologies of Mo Zi had usefulness in the real world, also they even evaluated that Meng Zi ' critiques against the School of Mohism were immoderate. To sum up, characteristics of scholars in the Joseon period to understand and critique the School of Mohism are that ideologies of Mo Tzu were mostly used as a tool for the sake of critiques against heresies in other sectors of society based mainly on Meng Zi's theory of rejecting heterodoxy, rather than opposing views against the ideologies or philosophies of the School of Mohism itself. Meanwhile, however, on the plus side, the critics praised Mo Tzu's individual efforts in order to put his ideology of peace into practice apart from the ideological system of the School of Mohism. Also, having reached the late period of Joseon, the researcher was able to have discovered the fact that the writings of Mo Tzu had been used as historical materials in order to ascertain historical truths of Confucian Scriptures, rather not having it regarded as an ideology text.

A Critical Study of the Legend on the Chinese Ancient Dynasty's Succession before Yao-Shun Era : Focusing on the Rongchengshi in the Shanghai Bowuguan zang Zhanguo Chuzhushu(II) (上海博物館蔵戦国楚竹書 《容成氏》 の古帝王帝位継承説話研究)

  • 李承律
    • Journal of the Daesoon Academy of Sciences
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    • v.17
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    • pp.197-225
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    • 2004
  • The respective history of the Chinese Ancient Dynasties from the era of the ancient Emperors to the revolutionary era of Yin-Zhou殷周 was described in the Rongchengshi容成氏, one of the texts in Shanghai Bowuguan zang Zhanguo Chuzhushu(II)上海博物館藏戰國楚竹書(二) discovered in 1994 at an antique market in Hong Kong. Drawn from the historical explanations expressed in it, the anonymous author's own views on history could be observed as largely being composed of 'resignation'禪讓, 'usurpation'簒奪, and 'banishment/smite'放伐. Following the advent of the recently excavated bamboo slips of Rongchengshi, a careful reconsideration is urgently needed to the established interpretation on the origin of the ritual of resignation in the relevant academic circles. Because it shows us that the ritual of resignation as a way of the succession, judging from my analysis, was already realized by Nine Emperors('Rongchengshi', Zunlushi尊盧氏, Hexushi赫胥氏, Gaoxinshi高辛氏, Cangjieshi倉頡氏, Xuanyuanshi軒轅氏, Shennongshi神農氏, 渾沌氏, and Baoxishi包羲氏 and maybe the more) before the era of 'Yao-Shun'堯舜. Accordingly, the aforementioned fact, which has never been elaborated in the previous texts including the first Chinese historiography Shiji史記, is the only peculiar feature to the Rongchengshi itself. Thus, a simple but empirically important question could be raised here: Was this way of description an exceptional case, even as unaccepted in Warring States Period at that time? If then, the Rongchengshi could not but help being evaluated merely as a buried historical texts, without any influence on the ancient Chinese, along with its author. The Chu bamboo slips Tangyu zhi dao唐虞之道 from Guodian Chujian郭店 excavated in 1993, however, has a very similar content to the Rongchengshi in relevance to the historical existence of the ritual of resignation. From the sentence, expressed in Tangyu zhi dao, that "the sudden rise of 'Six Emperors'六帝 was due to the practice of resignation like the period of Yao-Shun", it could be easily presumed that the 'Six Emperors' was closely connected to the 'Nine Emperors' and maybe the more at that time. Comparing with the related extant literary texts and the excavated materials in a vigorous way, in this paper, I explore four significant questions from a more critical stand to the conventional studies. First of all, I explicate the distinctiveness of the Rongchengshi as an academically very precious materials. Secondly, and closely related to the above, I evaluate its status or significance in the history of the Chinese ancient thoughts. And thirdly, I make an endeavor to trace back to the date of its transcription. Finally, and the most crucially, I attempt to show what Schools it was originated from and what connections it had with the Schools in the acient China. In sum, some concluding remarks, having somewhat insightful and significant implications for the further studies in these issues, could be drawn from my exploration. Viewing from the historical perspective of thoughts, at first, the legend of Ancient Dynasty's Succession before Yao-Shun Era in the Rongchengshi had some interactions directly and closely with Zhangzi莊子, Muzi墨子, Guanzi管子, Xunzi荀子 and Tangyu zhi dao. Also in doing search for the unification in a transitional epoch from the late to the end of the Warring States period, the political stand of Shi士 and Ke客 was reflected in it as well as in the Tangyu zhi dao because they actively wanted to suggest the most appropriate model of the Emperor or the idealistic succession process and political realms.

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Compilation of Books on Military Arts and Science and Ideology of Military Science in the late Joseon Dynasty (조선(朝鮮) 후기(後期)의 병서(兵書) 편찬(編纂)과 병학(兵學) 사상(思想))

  • Yun, Muhak
    • The Journal of Korean Philosophical History
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    • no.36
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    • pp.101-133
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    • 2013
  • In this paper, the writer investigated the thoughts on military art and science with a focus on the typical books on military art and science, which was published in the latter period of Joseon, and the discussion of literati in that time. Joseon had been happy to enjoy the piping times of peace for about 200 years ever since the establishment of the dynasty. However, having had to gone through two major wars, the Joseon Dynasty, revolving around scholarly people, had awakened the limits of military art and science of Joseon. It can be said that the countermeasure against Japanese pirates, which were reflected in the "Jingbirok" (懲毖錄 - Records of the 1592 Japanese Invasion) written by Yu Seong-ryong, and the experiences of war had formed the basis of the thoughts on military art and science in the latter period. Regrettably, there were no suggestions or proposals of preparing countermeasure against Japanese raiders in the books of military art and science in the early period of the Joseon Dynasty. Meanwhile, as the argument about the battle formation in the early period of Joseon, the process of establishing the military science had not gone smoothly in the latter period of Joseon. Right after the Japanese invasion of 1592, "Gihyo-Sinseo" (紀效新書 - New Text of Practical Tactics written by Cheok Gye-gwang) was brought into the country by the army of Ming (明) Dynasty. At first, this was used in the form of its original edition, or of abstract version in the military drill. But, later, it was published under the title of "Byeonghak-jinam" (兵學指南 - Military Training Manual about Action Rules by combat situation). This book, same as in Zhejian (浙江) province in China, had achieved a positive effect on counteracting the Japanese raiders in our country. However, these military tactics were conflicted with "Owi Jinbeop" - Rules of Deployment of the Five Military Commands, which had been handed down ever since the early period of the Joseon Dynasty, and, at the same time, it was pointed out that those tactics would not be able to apply to the situation uniformly, since Korea and China were geographically different. Furthermore, having gone through Manchu Invasion of 1636 (丙子胡亂, Byeongja horan) Joseon had used "Yeonbyeongsilgi" (練兵實記 - the Actual Records of Training Army), which was compiled in China on the basis of the experiences of wars against the nomad, including Mongolia and so on. And, this had become a typical training manual together with "Byeonghak-jinam". King Yeong Jo and King Jeong Jo of the Joseon Dynasty had tried to establish uniformity in military training by publishing the books of military science representing the latter period of Joseon such as "Sokbyeongjangdoseol" (續兵將圖說- Revision of the Illustrated Manual of Military Training and Tactics,) "Byeonghaktong" (兵學通 Book on Military Art and Science,) "Byeonghakjinamyeonui" (兵學指南演義 - Commentary on 'Byeonghak-jinam') and "Muyedobotongji"(武藝圖譜通志 - Comprehensive Illustrated Manual of Martial Arts,) and so on. King Jeong Jo had actively participated in the arguments in those days. So then the arguments that had been continued for about 200 years, ever since King Seon Jo, put to an end. To sum up the distinctive features of military art and science in both former and latter period of the Joseon Dynasty, in the former period of Joseon, the reasoning military science was proceeded with the initiative of civic official based on "Mugyeongchilseo"(武經七書- the Seven Military Classics). However, in the latter period of Joseon, "Gihyo-Sinseo"(紀效新書 - New Text of Practical Tactics written by Cheok Gye-gwang) had served as a momentum, and also comparatively a large numbers of military official had participated in arguments, so then such an occasion had made the military science turn into the Practical Theory. Meanwhile, King Sejo and King Jeong Jo had played a leading role in the process of establishing the theory of military science of Joseon, however, there are something in common that their succession to the throne was not smooth. This is the part that reminds us "War is an extension of politics," the thesis of Clausewitz

A Study on Digital Culture Phenomenon Shown in the Modernly Fashion Design (현대 패션디자인에 나타난 디지털문화현상)

  • Kim, Jee-Hee
    • Fashion & Textile Research Journal
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    • v.7 no.2
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    • pp.143-152
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    • 2005
  • A concept of 'digital' is changing a living pattern of moderners, with having influence on the whole life of modern society. The purpose of this study is arrange the frame of conformity to the 'fashion as culture' by considering the social and cultural phenomena being shown in relation to digital, which is a concept being watched most for the 21st century and by trying to analyze a tendency of digital culture being shown in the modernly fashion design based on this. The digital culture, which is a concept of generalizing the phenomena of interactional changes in the sub-structure being derived by digital technology, is being shown as a tendency of fusionization and globalization, and due to this, the culture of digital nomads is being formed. On the other hand, a tendency of amenity caused by the reaction against the coldly digital technology, is forming one axis of digital culture. As the culture, which experiences the process of a change by digital technology, is reflected even on the fashion, the fusion of technology and the human body, brought about the appearance and the development of the artificial body, by allowing the wearable computer to be introduced to fashion and by being connected directly to the body. This means the expansion of range for fashion. The destruction of a border between space and space, is making an opportunity of forming another ego inside the cyber space, with bringing about the mixed loading between the cyber space and the real space. As the border between the cyber space and the real space is being collapsed, the space of newly self-realization is being created. The collapse of gender is being shown as the pursuit of gender, which is a nomadic concept of not giving priority to anywhere of male gender and female gender. The tendency of sensitive design introduced the sports look as the largely fashion trend. Fascinated with Zen thoughts is leading to a response to the swiftly and coldly social conditions caused by machine. The digital culture by digital technology and the fashion tendency being shown by its influence, meet the needs of self-realization and self-expansion for a human being, and satisfy the needs for the expression of self-identity for a human being, and enable the search for introspection about inner existence inside the self.