Confucian Research Articles

JOHN DEWEY AND CONFUCIAN THOUGHT. EXPERIMENTS IN INTRA‐CULTURAL PHILOSOPHY, VOLUME TWO. By JimBehuniak. SUNY Series in Chinese Philosophy and Culture. Albany, NY: State University of New York Press, 2019. Pp. xvi+413. Hardback, $95.00; Paperback, $34.95.

JOHN DEWEY AND CONFUCIAN THOUGHT. EXPERIMENTS IN INTRA‐CULTURAL PHILOSOPHY, VOLUME TWO. By JimBehuniak. SUNY Series in Chinese Philosophy and Culture. Albany, NY: State University of New York Press, 2019. Pp. xvi+413. Hardback, $95.00; Paperback, $34.95.

유학의 ‘미발(未發)’과 원불교의 ‘정신’개념 비교 –주자와 정산을 중심으로-

본 논문은 한국의 근대 민족종교의 사상적 토양인 유학과 그 사상적 토양에서 배양된 한국민족종교인 원불교를 그 핵심개념을 중심으로 비교한 것이다. 특히 유학의 미발(未發)과 원불교의 정신(精神)개념을 비교함으로써 유학과 원불교간의 실천철학으로 명시된 거시적 관점에서의 사상적 연관성뿐만 아니라 미시적 관점에서 핵심개념 간의 내재적 연관성 및 상이점을 살펴보는데 그 목적이 있다.<BR> 첫째, 주자의 미발과 정산의 정신개념은 인지적 측면에서 유사성을 지닌다는 점에서 논증이 가능하다. 심의 미발은 ‘사려미맹(思慮未萌) 지각불매(知覺不昧)’로 정의되며, 정신은 ‘적적성성(寂寂惺惺) 성성적적(惺惺寂寂)한 공적영지(空寂靈知)’로 정의되는데 이 둘은 모두 분별망상은 일어나지 않았지만 인지적 차원의 지각활동은 어둡지 않은 내심의 밝은 상태를 가리킨다. 반면 존재론상의 심성구조에서 보면, 주자가 심의 미발상태를 지각불매로 이해하는 것은 성(性)과는 구분된 심의 영명한 지각능력인데 반하여, 정산이 말하는 정신이란 순수한 성 그 자체의 본래적 비춤인 자성본용(自性本用)을 가리킨다는 차이를 보인다.<BR> 둘째, 주자의 미발과 정산의 정신은 인식주체로서의 기능뿐만 아니라 도덕실천의 주체로서 작용하며 각각은 주체 확립을 위한 전제조건으로 주경함양과 정신수양이 요청된다는 연관성을 보인다. 반면 주체의 도덕적 가치판단에 있어서 주자는 이발시 격물치지라는 외부의 객관사물에 대한 궁리를 중시하지만 정산은 주자가 비판했던 불교의 주관적 유심주의의 비판내용을 수용하는 가운데 자성의 회광반조(回光返照)와 함께 사리 간에 알음알이를 얻는 공부하여 내외와 동정을 아우르게 한 차이를 보인다.

『주생전(周生傳)』에 나타난 예정된 만남과 이별 –작품을 통어(統御)하는 유교 철학을 중심으로

『주생전』은 해석의 다양성 차원에서 지속적으로 다시 써지는 매력적인 작품이다. 작가의 문제에서부터 현재의 관점에서 볼 때에도 파격에 해당하는 남녀 간의 욕망의 문제 그리고 창작 배경을 둘러싼 다기한 해석에 이르기까지 다양한 영감과 해석을 불러일으킨다는 점에서 연구자들의 입장에서는 분명 입체적이며 매력적인 작품임에 틀림이 없다.<BR> 그리고 여기에 또 하나의 해석을 덧붙이자면, 『주생전』은 시작에서부터 끝까지 작자가 지닌 유교 철학이 철저하리만큼 작품의 서사를 통어하고 있는 텍스트라는 사실이다. 『주생전』을 읽을수록 드는 생각은 작자가 철저하게 계산을 하고 작품을 썼다고 하는 점인데, 『주생전』을 처음 접하는 독자라면 현재에도 파격적으로 느껴지는 작품의 내용에서 충격을 받는 것이 일반적이다. 그러나 여러 번 읽었을 때 작품 전체를 관통하고 있는 것이 유교 철학임을 간파하고 나면 파격으로 여겨지던 남녀 간의 성적 일탈이 작품의 전부가 아니라는 사실을 어렵지 않게 깨달을 수가 있다. 입신을 포기했던 주생이 다시금 입신의 욕망을 회복하는 것이 작품의 큰 얼개라고 보면 주생과 선화의 재회 여부는 더 이상 중요한 일은 아닌 것으로 보이기 때문이다.<BR> 결론적으로 『주생전』은 남녀 간의 자유로운 애정관계로 인간 본연의 욕망을 형상화함으로써 독자의 입장에서는 관음증적 욕망을 해소할 수 있지만 그 과정에서 유교 철학의 중요성을 에둘러 강조하는 작품으로, 리얼리티가 살아 있는 매우 사실적인 텍스트라고 할 수가 있다.

미인화에 그려진 슬픔에 대하여

This thesis focuses on Tsunetomi’s intense and impressive painting Double Ssuicide and Shohaku’s A Ppicture of a Bbeauty, A typical example of the succession method of Japanese visual culture and love and betrayal depicted in paintings was examined. The image of pain and sorrow of a woman leading to death due to this was considered. As a result, the prostitute, who plays a traditional sex role required by the Confucian society and men, created a new image of becoming a ghost of death.BR In general, ukiyoe and School of Maruyama depict women as having idealized beauty, whereas the femininization of Tsunetomi and the beauty of Shohaku discussed in this thesis demonstrate their uniqueness and match the works of Japanese paintings from the late 19th and the early 20th centuries, which are transforming into a new female image with continuity. It can be said that these works refer to the beautification tradition in the beautification genre, where further development of the subject repetition and series is impossible, clearly further showing the differences. In particular, it can be said that the work showed a wealth of possibilities beyond traditional painting techniques in terms of the diversity and expression methods of beautification subjects.

The Development and Identity of Chungcheong Confucianism in the Late Joseon Dynasty Period

The Development and Identity of Chungcheong Confucianism in the Late Joseon Dynasty Period

Dimensions of Humility in Early Confucian Thought

Abstract Through an examination of the problematic forms of pride highlighted in early texts and the traits to which they are opposed, the paper identifies three main dimensions of humility in early Confucian thought. These include a deflated self-conception, caution and fearfulness, as well as seriousness and awe. It then shows that the term jing 敬 is closely related to all three dimensions, and hence that this is the term in early Confucian thought closest to encompassing all the different aspects of humility understood in a broad sense.

İslam’ın Yerelleşmesi ve Küreselleşmesi: Çin İslamı Örneği

Islam has been existing for thousands of years since arriving in China until today. As it is known, there is a very old and unique culture system in China. In addition to these different cultural structures, Chinese culture is characterized by absorbing foreign cultures within itself. Despite all of this, Islam still survived in an environment surrounding by Chinese culture. One of the reasons for this is the sinicization (localization) of Islam. Thanks to this process, Islam could integrate but without being assimilated into Chinese culture, and adjust herself to China’s political, economic and social backgrounds. On the other hand, globalization, which maintains connection between Chinese Islam and Islamic world, is as important as localization throughout the history of Chinese Islam. Islamic revival and reform movements occurred in the late China Empire and the awakening of Chinese Muslims’ religious awarness, should be considered in the context of the globalization of Islam. It is because of the establishment of contact between Chinese Muslims and Islamic World that they started to reexamine their own faith. Therefore, Chinese Islam always clings to Islamic tenets in spite of being localized substantially. In this sense, it is possible to say that globalization help Chinese Islam maintain her İslamic principles. In this paper, the influence of localization and globalization on the development of Chinese Islam will be examined in the light of important events in history of Chinese Islam, such as the integration of Islamic and Confucian thoughts and the occurrence of Chinese Islamic revival and reform movements, which prevented integration process from transforming into assimilation.

Does ICT use matter? The relationships between students' ICT use, motivation, and science achievement in East Asia

In PISA 2015, science was one of the major subjects investigated. Focusing on students science achievement and relevant influencing factors, this study comprehensively investigated the relationships between East Asian students' science achievement and their Information and Communication Technology (ICT) use in learning, ICT self-efficacy, motivational factors (i.e., enjoyment in science learning and instrumental motivation for learning science), and socioeconomic status using the PISA 2015 dataset. The data of six East Asian countries and regions was used. Student final weight and the 80 replicate weights were used to calculate unbiased estimates of population parameters and their corresponding standard errors. The synthesised results of structural equation modelling showed that students' ICT self-efficacy was positively related to their ICT use in learning, while ICT use in learning was negatively related to their science proficiency level. Enjoyment in science learning and instrumental motivation were positively related to their ICT use, but only enjoyment in science learning was positively and significantly related to science proficiency level. Socioeconomic status was highly related to students' science proficiency levels, but weakly related to their ICT use. These findings confirmed the adaptive roles of enjoyment in learning (compared to instrumental motivation) in Confucian heritage culture, and drew attention to the controversial roles of ICT use in educational settings.

An Analysis of the Aristotelian Mean in terms of the Confucian Sense

An Analysis of the Aristotelian Mean in terms of the Confucian Sense

‘Confucianization of law’ revisited

ABSTRACT The emphases of ritual, morality, and hierarchical relationships in imperial Chinese law are usually attributed to a process of “Confucianization of law” in Han dynasty. However, an interdisciplinary look at the notion of the ‘Confucianization of law’ from philosophical texts and legal materials will prove the vulnerability of such a simple conclusion. Philosophically, the Han dynasty saw first a politicization of Confucianism, which distinguished Han Confucianism from the Confucianism of previous generations. There was in fact a great contrast between Confucian ideals and Confucianization of law. Furthermore, by reading of Qin Law through the archeological material Shuihudi Qin Bamboo Texts, it can be seen that values we might label as Confucian existed already in Qin Law. These two considerations prove that simply attributing the moral and hierarchical characters of the imperial Chinese law to the single source of Confucianism does not do justice to the richness of the subject.

The Image of Young Leader Kim Jong Un via ”The Shortcut” by Kim Dae Seong: Understanding Typical Factor of Political Culture in North Korea

Since the year 2010 when North Korea Kim Jong Il's health condition was confirmed fatal, Kim Jong Un (born in 1984) became known as the next legitimate successor and political leader of his family. From 2011, giant media enterprises around the world were attracted by the question upon the newly risen young leader's pattern of leadership in one of the most reclusive and secretive countries of the globe. In the North Korea, the image of the top leader of its polity is known to be built in extremity by which the leader plays as the utmost guardian who is able to deliver guidance and offer protection and at the same time represents the undefeatable status of the political entity desired by North Korean thinktanks. Published in 2014 in North Korea, translated and introduced to the Vietnamese public by Vietnam Writers' Association in 2020, The Shortcut by Kim Dae Seong proposed an interesting perspective of ``the insiders'' on deciphering the image of young leader Kim Jong Un which is totally different from the normality projected by Western medias. This paper is written primarily on the available source in The shortcut to argue the founding forces and factors of a young leader with heated devotion whilst being ripenly mature to exhibit unconditional love for his fervent followers. In the same lights, the work also depicts North Korea's views on national domestic policy which tends to make a shift from ``Military First'' politics (seongun jeongchi) to the inclusion of ``all for the advance of high-end technology'' strategies. In addition, this research also illustrates and interprets different aspects of adopting the thoughts of Confucianism in North Korean political culture from what normally known elsewhere in other East Asian countries.

‘儒學 種子’ 保全을 위한 松沙 奇宇萬의 문학적 활용-字辭와 墓碣銘을 중심으로

松沙 奇宇萬(1846~1916)과 같은 시대를 살았던 艮齋 田愚는 물론, 수많은 儒者들이 ‘儒學의 독서하는 種子’ 보존에 크게 치력하였다. 斷髮令에다 白衣의 착용금지를 강요하는 日帝 앞에서 그들은 하나같은 마음으로 맞섰던 것이다. 나아가 송사는 그런 인재들을 양성하여 勉菴 崔益鉉에게 보냈으며, 의병 활동에 앞장서기까지 하였다. 그리고 틈틈이 따르는 제자들에게 字를 내려주었으며, 때로는 운문 또는 산문 형식을 지닌 字辭를 지어주었다. 字들은 당연히 儒敎 經典에 바탕을 둔, 유교적인 세계관을 담은 것들이었다. 나아가 무려 33편이나 되는 많은 양의 字辭를 文集에 따로 남겼으니, 송사는 자와 자사의 광범위한 보급을 통해 師弟 간의 결속을 다졌다. 또한 600편의 묘갈명을 남긴 송사는 墓主의 사회적인 계급이나 신분의 귀천을 가리지 않았다고 여겨진다. 오히려 그들을 위해 『論語』 「學而」에 나오는 子夏의 언급을 자주 인용하였다. 바로 “어진 이를 어질게 여기되 色을 좋아하는 마음과 바꿔하며, 부모를 섬기되 능히 그 힘을 다하며, 임금을 섬기되 능히 그 몸을 바치며, 붕우와 더불어 사귀되 말함에 성실함이 있으면 비록 배우지 않았다고 하더라도 나는 반드시 그를 배웠다고 이르겠다.”라고 한 말로, 그들의 일생을 치하하였다. 뿐만 아니라, 여성들이나 요절한 인사들을 墓主로 한 작품들도 상당수 지었다. 남편 대신 시부모를 봉양하는 孝와 養子를 맞아 가문을 이어가는 유교적인 전통을 강조하면서, 유교적인 가치관 속에서 유교 종자를 이어가는 내용을 담았다. 송사가 남긴 자사와 묘갈명은 한 마디로 유교적인 결속을 기하는 文字의 폭넓은 활용이었다. 이는 儒學 種子의 保全과 儒學 精神의 繼承을 위한 방편의 하나라고 지적할 수 있을 것이다.

유교의 정좌법에 대한 고찰

유교의 정좌법에 대한 고찰

양숙(梁肅)의 ‘천태지관(天台止觀)’을 통한 유불융합(儒佛融合)

본 논문은 당대(唐代) 양숙(梁肅)이 찬술한 저술에 나타난 ‘유불융합’의 사상을 고찰하였다.BR 양숙은 어려서부터 천태종의 부흥조로 일컬어지는 형계담연(荊溪湛然)에게 천태학을 사사받아 ‘심요(心要)’를 얻은 사법제자이며, 또한 당시에 뛰어난 유학자로 손꼽히는 독고급(獨孤及)에게는 유학(儒學)을 사사받았다. 이러한 인연은 양숙이 ‘유불융합’을 제창할 수 있는 가장 기본적인 조건이라고 할 수 있다.BR 양숙은 형계담연이 입적 후에 그의 비명(碑銘)을 찬술하였다. 이후 천태종의 종요(宗要)라고 할 수 있는 『마하지관(摩訶止觀)』은 비록 “세상을 구하고 도를 밝히는 책[救世明道之書]”이지만, 세상에 널리 알려지지 않음을 슬퍼하고, 문의(⽂義)가 크고 넓어 읽는 자들이 시간을 허비하기 때문에 그는 『산정지관(刪定止觀)』을 찬술하였으며, 그에 대한 지침서인 『지관통례(止觀統例)』를 찬술하였다. 또한 『지자대사전론(智者⼤師傳論)』을 찬술하여 간략하게 지자대사의 법맥을 밝히고 있다. 그 외에 『유마경략소서(維摩經略疏序)』와 『열반경소석문(涅槃經疏釋⽂)』 등의 불교와 관련된 작품이 있으며, 『과구원부(過舊園賦)』, 『병잠(兵箴)』 등의 작품이 실린 『양숙집(梁肅集)』 6권이 『전당문(全唐⽂)』에 실려 있다.BR 양숙의 ‘유불융합’ 사상은 『지관통례』에 집중적으로 나타나는데, ‘지관(止觀)’의 논리를『중용(中庸)』에서 제시되는 ‘중도(中道)’와 ‘복성(復性)’의 이론으로 서로 융합하고 있음을 볼 수 있다. 양숙은 『중용』에서는 성인(聖人)의 경지를 설명하는 ‘중도’와 ‘지관’의 궁극적 경계를 나타내는 ‘중도’를 서로 교묘하게 ‘융합’시키고자 하는 관점을 제시하고 있다. 그에 따라 송대(宋代) 찬영(贊寧)은 유학자가 불교의 이굴(理屈)에 깊이 들어와 잘 어울렸다는 평가를 내리고 있다.BR 양숙이 제창한 ‘유불융합’은 이후 유종원(柳宗元), 유우석(劉禹錫), 이고(李翶) 등에게 영향을 미쳐 유학자들에게 ‘유불융합’의 흐름을 유행시켰다고 할 수 있다. 특히 이고는『복성서(復性書)』를 찬술하는데, 여기에서 양숙의 ‘복성명정’의 사상을 직접적으로 계승하고 있음을 볼 수 있다. 이러한 점에서 양숙이 지니는 사상사적인 의의를 찾을 수 있다.

Tendencies for Future Research on English Speaking Anxiety in Confucian Heritage Culture (CHC) Students and Teachers

This paper examines the causes and consequences of Foreign Language Anxiety (FLA) in Second Language Acquisition (SLA). Speaking was the skill that contributed most to a high FLA level and that approximately one-third of students presented a moderate FLA level. Confucian Heritage Cultures (CHCs) students’ experiences were chosen as the focus of our research because they have higher FLA rates of all ethnic groups. The aim of this work is to shed light on English Speaking Anxiety and observe the tendencies to enable future research in this field. The research is based on a series of papers collected from journals. The findings are related to the influence of emotional factors that contribute to anxiety in the classroom and teachers’ attitudes. A high anxiety rate may be related not only to a natural propensity to anxiety, but also to factors related to teachers’ activities and attributes. The studies showed that the tone of voice, gender and the teacher's dress code had an effect on students’ levels of anxiety.

고려후기 사여관복(賜與冠服) 행례와 예제(禮制) 질서의 형성

In pre-modern relationships forged between China and the Korean peninsula, there was a ritual through which the Chinese Emperor would bestow official attires to the King of the Korean peninsula. In the East Asian Confucian societies, attires served as a method with which the Emperor would enlighten the universe, and establish a social order based on protocols(Rye, ceremonial rules) by distinguishing social classes with a dress code. Back in the time when Han(漢) dominance was affecting the Korean peninsula, Goguryeo, and the little states(小國) of the Korean Han(韓), received attires and other items from the Chinese Han(漢) dynasty, and this practice was emulated inside the peninsula as well, as Goguryeo bestowed attires to Shilla and Shilla did so to other smaller entities. This was an act of pursuing diplomatic peace as well as domestic stability, by acknowledging the relative superiority of the party which was bestowing the attire.BR Unlike previous periods, when these rituals of bestowing attires were only held or observed sporadically, in the Goryeo period the frequency dramatically increased. The Goryeo King regularly received official attires from both the Khitan Liao dynasty and Jurchen Chin dynasty, both of which Goryeo served as superior states. The items the Goryeo King received were the Myeonbok(冕服) dress, completed with the Gu-ryu’gwan head piece and Gu-jangbok attire. This dress code affected domestic rituals as well, and became the norm for later Goryeo Kings’ dress code too.BR The observation of this ritual was discontinued during the period in which Goryeo coexisted with the Mongol Yuan Empire, but was later resumed at Goryeo’s own request when Goryeo’s relationship with the newborn Ming dynasty began. During the reigns of Kings Gongmin-wang and U-wang, Goryeo, in an attempt to restore a new cultural norm of which the original was in their eyes somewhat contaminated by the Mongol cultural influence, tried to establish an amicable diplomatic relationship with Ming, and requested Ming cultural bestowals, including attires for the Goryeo King. When Ming received an unexpected request from Goryeo, it complied by going through some troubles of establishing necessary protocols, in order to maintain their image of superiority.BR At the end of the Goryeo period, a relationship with Ming was firmly in place and diplomatic institutions were equipped, so bestowed attires also again became a norm. In the past, they represented a diplomatic consent between the appointing state and the appointed state over the issue of political, diplomatic dominance, but now it was symbolizing the provision and acceptance of cultural norms, and a recognition of cultural superiority.

Developing Ethical Leadership in China: The Value of Confucian Virtue Ethics

Developing Ethical Leadership in China: The Value of Confucian Virtue Ethics

The significance of emotional intelligence to students’ learning motivation and academic achievement: A study in Hong Kong with a Confucian heritage

Students in Hong Kong are facing tremendous stress due to the overly competitive atmosphere and high expectations of academic success from their parents. Although Hong Kong was a British colony for more than 150 years, some of the traditional Confucian values remained embedded in Hong Kong citizens. Moreover, those values were highly influential for both parents and students in building a framework of expectation regarding education. However, superior expectations could lead to frustrations, causing stress and mental health problems for the students. This study aimed to seek a way for students from a CHC background to succeed academically without enduring the overwhelming stress that could potentially lead to emotional breakdowns. By examining the intertwined relationship between EI and learning motivation, the two reputable factors for academic achievement, in a sample of 737 primary students, the current study discovered the significant role of EI in improving students’ academic achievement. Results from this study suggest that by enhancing students’ level of EI, their learning motivation would increase accordingly, and eventually, their academic achievement would improve. Several implications for EI improvement were revealed.

Hans Kelsen and Court-Ordered Apology in Taiwan: A Critical Analysis of Judicial Yuan Interpretation No. 656 [2009

Abstract The rule of ‘Li’ (De-Zhi), which embraces the spirit that morality and law are one, historically underpinned China’s legal institution. Even though it is no longer recognised in Taiwan’s legal institutions, it still influenced judges when they had to decide whether a court-ordered apology should be constitutional. A critical analysis of Judicial Yuan Interpretation No. 656 [2009] through the lens of Hans Kelsen’s pure theory lays bare the quandary facing the judiciary in a Confucian society, that whilst the judiciary appreciated the merits of the rule of law, it hesitated to tell the people that morality is not law.

Life Thought and Normative Significance of Confucianism

Life Thought and Normative Significance of Confucianism