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2008, Vol.16, No.1

  • 1.

    A Discussion on Hohyeon(好賢) and Hodeok(好德) Reflected in Kwon Geun(權近)'s Shi-chon-gyeon-nok(詩淺見錄)

    진예숙 | 2008, 16(1) | pp.7~34 | number of Cited : 1
    Abstract PDF
    “Shi-cheon-gyeon-nok(詩淺見錄)”, a book authored by Yang-chon Kwon Geun(陽村 權近) who sought to unroll his Confucian ideals in activities on both public administrative and academic world during Korea's historical and ideological transition period of the late Goryeo dynasty and the early Joseon dynasty, encompassed all the key issues in successive generations of discussion on the Book of Odes(詩經論), so it became a good foundation for follow-up growth and development of discussions on the Book of Odes in the era of Joseon dynasty. Moreover, it has deep implications in a sense that it has been valued as precious reference material to reveal an ideological mainstream of Chinese classics studies during transitional period from the Late Goryeo dynasty to the early Joseon dynasty, simply beyond author Kwon Geun's personal thoughts. Yang-chon recognized deeply that “the Book of Odes(詩經)” could work to culture our human mentality, and his contemporary social reality demanded talents equipped with pioneering spirit to open up a new era. In addition, his strong pride in his being and high-ranking officials as such talents sought by his contemporary society motivated him to author the “Shi-cheon-gyeon-nok”. Focusing on the point, this study addressed his discussions on Hohyeon(好賢; Leadership's liking to meet capable talents) and Hodeok(好德; Leadership's liking to culture his own virtue) which were reflected on poem collections such as <Giok(淇奧)>, <Chieui(緇衣)>, <Gwanjeo(關雎)> and <Tojeo(兎罝)> contained in “Shi-cheon-gyeon-nok”. Yang-chon found that on the way from statesman's personal self-culture(修己) evolving into social extension, i.e. government over people(治人), the statesman's Hodeok works as in-between as well as catalyst for building up an ideal society. On the other hand, he developed discussions on Hohyeon based on people(民) to highlight a real leadership model deserving trusts and loves from the people. Yang-chon's discussions on Hohyeon and Hodeok reflected in “Shi-cheon-gyeon-nok” sought to give an outlook on his contemporary issues involved with political, social and ideological upheaval and suggest(or even urge) alternative solutions like Hohyeon and Hodeok through poetic analysis on the ancient Chinese history contained in “the Book of Odes(詩經)”, even under unfortunate circumstances where he could not do anything for declining doom of Goryeo dynasty but just face it in his eyes. Yang-chon's logical theory of Hohyeon and Hodeok like this has a cyclic structure of end and beginning(終始) in itself; The logic of Hohyeon based on the people is a fruit of leadership's Hodeok, while the logic of leadership's Hodeok works as causal factor(始) to trigger a popular consensus on Hohyeon. Thus, it is found that Yang-chon's logic on Hohyeon and Hodeok is not separated but unified logical structure from a macroscopic perspective of building up Confucian ideal society. In other words, Hodeok induces a sense of Hohyeon, which has effects on leadership's sense of Hodeok again in the manner of a cyclic impact structure. Summing up, it is concluded that Yang-chon reflected his strong will of establishing a new order of imminent world on the poetic analysis. He underlined enlightenment of King Mun(文王) in his writings to implant it into his contemporary era. While focusing on the morality of human duties based on such enlightenment, Yang-chon sought to set it as benchmark for moral culture of people in dramatic historical upheaval from the late Goryeo dynasty to the early Joseon dynasty. A variety of analyses on poem collections as commented in “Shi-cheon-gyeon-nok” contain his socio-political ideology, which reveals Yang-chon's neo-Confucian ideology to build up a new world order by turning change(變) into right(正) direction, as well as his intellectual distress in social reality of historical transition. His theory has great implications for our contemporary era of divided two Koreas.
  • 2.

    The Images of Government Officials in the Late 15th Century Observed in Hong Gwi­dal’s Poems Written in Social Association

    김창호 | 2008, 16(1) | pp.35~58 | number of Cited : 12
    Abstract PDF
    The primary objective of the present study is to examine the images of government officials observed in poems written in social association by Hong Gwi-dal(洪貴達) who was active during the period from King Seongjong(成宗) to King Yeonsan(燕山君) in the Chosun Dynasty. This study is partly for understanding the implications of Hong Gwi-dal’s poems and at the same time for inquiring into what were perceived and pursued by poets in the late 15th century. Hong Gwi-dal held posts in the central government as well as in local governments, played roles in diplomacy toward foreign countries, and participated in the publication of historical records and various classical books. Although he faced tragic death under King Yeonsan’s regime, he had engaged in various activities and associated with prominent figures in his days. In particular, his poems written in social association represent his social activities clearly. The images of government officials observed in his poems are as follows. First, there were governor-style officials who formed the foundation of the government. Second, there were educator-style officials who promoted the cultivation of mind and edification. Third, there were libertine-style officials who led a leisurely and self-contented life in the peaceful time. These images show the life and consciousness of government officials who established stable society in the early Chosun Dynasty, and they were the images of government officials required to maintain the stable society.
  • 3.

    Research for the sixteenth-century KIMONGSI(記夢詩) of KIMYOSARIM(己卯士林)

    손유경 | 2008, 16(1) | pp.59~84 | number of Cited : 7
    Abstract PDF
    1506 was the time of political confusion owing to the feud of hoongu-pa(勳舊派) and sarim-pa(士林派), which is also the time of sixteenth-century starting from jungjongbanjoeng(中宗反正). This political situation of sharp conflict caused that many sarim-pa men of letters were sacrificed from KIMYOSAWHA(己卯士禍). And people who were sacrificed at that time are called KIMYOSARIM(己卯士林). This manuscript is the analysis of KIMONGSI(記夢詩) of the sixteenth-century KIMYOSARIM(己卯士林) as one of work, which is based on the large purpose of research to investigate and consider their consciousness through the analysis of an individual work about sarim men of letters at that time. ‘In the chapter of the origin and the definition of KIMONGSI(記夢詩)’ the origin of KIMONGSI(記夢詩) has been organized, and through this, the general idea has been abstracted and organized. ‘In the chapter of the classification of KIMONGSI(記夢詩)’ it has been classified and analyzed byfour topics, which are the will expression of KIMONGSI(記夢詩) of the sixteenth-century KIMYOSARIM(己卯士林), the criticism of political actuality, the yearning of friends and the lamentation of hopeless circumstances. This analysis of KIMONGSI(記夢詩) has a meaning that we can see the mental state of sarim men of letters in the period of exile, even though it is hard to consider their inner world owing to their short life and the dispersion of an individual work, and is supposed to be required work to find out that their KIMONGSI(記夢詩) contributed to create various types of KIMONGSI(記夢詩) partly for the later sixteenth-century.
  • 4.

    On the Lives and Poetic Traits of Hasuh In-Hoo Kim

    김성진 | 2008, 16(1) | pp.85~110 | number of Cited : 5
    Abstract PDF
    Kimjeonghu as the scholar who researches the past and present door of ship construction postscript is causing a many effect in the offspring. If him ideology and study assertion of that oneself compared to method from it is visible a more prominent quality. He follows in each Cabinet conference field and clearly, it sets an aim, it follows it studies with it emphasizes respectively in affection transgression phase and the method side which arrives to that aim. It appears from all fields and Cheng(淸) accommodating the country study the first phase there is a possibility of doing. If the phase which studies the letter of the Chusa Kimjeonghui the method from the phase and the track which study a poem are same. First Cheng(淸) it reads extensively the study of the country first, it goes against it ascends and it learns it is and the sugar country the Song(宋) country, it learns a time again and. And it listens last in the Jin(晉) country and it is consistent the attitude which respects the old thing which it says that it goes. Only the phase which studies a poem Sodongpa about under the light oil asserts the method which enters with Dubo with the place where there is a faith home of wife's parents in Dang countries to confront. Only the phase which studies a poem the disturbance green onion about under the light oil asserts the fact that it enters with two steps with the place where there is a faith home of wife's parents in the sugar country to confront, The phase which learns the letter Dang countries about under the light oil Jin countries with the conclusion wife put up the fact that it enters into Jin countries with the banner and it made. Though the aim and time it is different but are visible the aspect which is identical from the cotton of the method and the system. The phase which learns Chusa letters being asserted most inside plentifully is, from his collection of works. This about under materializing in detail quite, the fact that it presents the scholastic course means that passes over the teaching of the teacher, specially korea calligraphy histories there is a possibility criticism about under likening one thing talking to the method which studies the letter weight company study also bearing fruit which is different. Gimjeonghui's study method premises fair and objective judgment in viewpoint that seek is right, understood exposition and research by expedient. Because Gimjeonghui's study arrives in which visual point, target is established, it can be product of one side enumeration district city to present specific stage to reach in the target. That is, recognized that need systematic and realistic step to reach in target. Gimjeonghui is based on truth and saves truth spiritually elaborate bibliographical study of Chinese classics in own study apply. It discusses from this dissertation and also the case of the past and present crane which does to sleep is spoken with in the historical investigation crane where and it is different it is not. This dissertation argued in epigraphy side whether autumnal thoughts accommodates Cheonghak and contributed how in our learned circles. Hereupon, epigraphy of autumnal thoughts examines concluded process and result, it searched the study questionable matter of the Gimjeonghui which is contained to that place from calligraphy position and it made with conclusion. Chusa Kimjeonghui as the ship construction postscript thread scholar it accomplished a big achievement from the past and present crane and the painting and calligraphy. He as the philosopher thought assertion description below compared to, very it is exceptional an interest in historical investigation and the painting and writing of the gravestone to pursue the fact that right from exist day with character to make a spirit, to have. This dissertation analyzed the objection regarding the picture from in art objection of the Chusa. When trying to analyze the poetry and prose crane objection and a calligraphy objection of the Chusa, with the fact that it will explain the principal of general technique and calligraphy. Mungyongron sets a what kind of aim and when the hazard which arrives to that aim only it passes by certainly and it is a phase which it does. The Chusa landscape painting well. And it recognized the Wangyou of the Dang country most. The Chusa the picture with poetry was similar, the poetry with the picture recognized the similar thing in the world where the dimension is high.
  • 5.

    A Poem Literature of Sojae No Soo-Sin

    조희창 | 2008, 16(1) | pp.111~152 | number of Cited : 4
    Abstract PDF
    Sojae(蘇齋) spend twenty two years in a place of exile owing to the implication of ELSASAWHA(乙巳士禍) three years later, after getting into the government service. He left great achievements which worked out the immortal literature and philosophy by sublimating these poor and adverse circumstances in a new life while he spend the bitter time owing to the political disturbance, which was not definitely different with his own will of life. We can understand that he is such an exile-poetbecause there were 1,023 poems created in a place of exile among 1,449 poems of all that he left. According to contents by analyzing his poems, they can be classified by ‘the affection and lamentation of parting and the yearning of friends’, ‘the comfort of life by associating with an appreciative friend’, ‘the restricted ego and the deep consideration of literature’, ‘the wisdom of honorable life reflected things,’ and ‘the distress of exile and the affection of patriotism’. The special features of No Soo-sin’s poems are to make full use of a proper noun, which are the person`s name, the name of place, the name of occupation, etc, for the poetic diction, to get an excellent poetic-effect by arranging an appropriate slang word and conjunctionand to have a good command of the dialogic style of one of figures of speech[重意法] and one of hyperboles[反復法] for the rhetorical device and expression. Sojae accepted the reality as a destiny by conquering the frustration of exile and accomplished the meeting of his refined literary work with an energetically creative power and a will of adamant. By accepting Dangsipoong(唐詩風) which generally does a nature, he made an atmosphere of learning Du Bo(杜甫), and accomplished a big mark of the middle-century literature of Korea through the meeting of refined literary work. This may be why the world names him Kwankaksamgul(館閣三傑) or Hoesoji(湖蘇芝).
  • 6.

    A Study on Leedal's Poetry

    박노현 | 2008, 16(1) | pp.153~189 | number of Cited : 1
    Abstract PDF
    It is considered that Leedal(李達)'s literary value has not been in the spotlight after his time, because his social position as a man by a concubine was to be disdained. But the literary value of his poetry works had been considered to be the highest stage at that time. Those days he also got the great accomplishment of Chinese literary history in Korea as comparing to the three famous Chinese poets[三唐詩人]. First, Leedal's thoughts of his poems can be classified by three categories such as Confucianism, Buddhism, and Taoism. Although his major academical background was Confucianism in the view of that time, various themes are represented at the base of Buddhism or Taoism. It was discriminated for concubines' offsprings who to succeed in life at that time, which was unfair Confucianism system for them to reach the final goals. Therefore Leedal tried to transcend the difficulties of his reality by pursuing goodness and awakening, which contributed for him to regard as escaping his realities by seeking for ascetic and fantastical world. Secondly, the Analysis of Leedal's poems are categorized such as empathizing, describing natural surroundings, criticising realities, and so on. The empathizing parts represents his self-frustration of his real world, pursuit toward domiciling himself, and the sorrow of parting. And describing natural surroundings have the following characteristics; Leedal wandered over his whole life, which gave him the opportunity that natural states were always nearer distance. With his speculation and feeling style he described nature and pictured poems like a landscape painting or a painting with writing. These delicate and smart writing style are his characteristics of describing objectified nature. Thirdly, There are the realities criticized and symbolized poetically the spilt of the political party between East and West, the government plundering songs through children's mouth, and the sufferings and scattering here and there during the wars. Leedal described all of the existing situations with the sense for the reality and actuality.
  • 7.

    A Study on the Theory of Literature of Heo, Kyoon - Centering around 「Theory of Literature[文說]」

    이규운 | 2008, 16(1) | pp.191~225 | number of Cited : 3
    Abstract PDF
    Heo, Kyoon(1569, Sunjo 3~1618, Kwanghegoon 10) is a writer who showed life and literary eccentric conduct which transcend period. The goal of this thesis is to study a passage of his theory of literature by examining the individualistic syntax of Heo, Kyoon which is revealed in 「theory of literature[文說]」. Heo, Kyoon could meet with new theories of literature in then reform of period and thought, and he came to present his own literature theory by accepting these positively. What are representative are 「theory of literature[文說]」 and 「poem advocacy[詩辨]」 etc. Heo, Kyoon clarified that the goal of literature that he, himself aims at in speech achievement by presenting the theory of literature of Confucius, and clarified that sentence is for practicing ‘Tongsanghajijung(通上下之情)’ and ‘Jegidoijun(載其道而傳)’. Here, ‘Tongsanghajijung(通上下之情)’ and ‘Jegidoijun(載其道而傳)’ are different from the logic of classical theory which is based on existing Confucian literature theory. Heo, Kyoon thought that sentiment of people should be base and then social question should be made as contents. That is, he emphasized people nature and actuality nature that sentence aims at. Heo, Kyoon aimed at his own individualistic sentence through Dangsejisangeo(當世之常語) on the basis of principle recognition for this classics. Dangsejisangeo(當世之常語) is important point to understand the theory of literature of Heo, Kyoon. So, everyday language was confirmed in work by classifying into 3 items. First, it is sentence in which life of people and simple feeling are included. Second, it is sentence to be proper for reflecting period. Third, he arranged from the viewpoint to be sentence to take serious view of the argument of the other person and proved by presenting the real sentence of Heo, Kyoon that this is revealed as example. After all, Heo, Kyoon tried to write his own sentence on the basis of Dangsejisangeo(當世之常). Lastly, this researcher examined about law that Heo, Kyoon insists. Rethorical expression for easier method, long method, and character method that Heo, Kyoon used is not divisional argument to consider the feature of individual style but it is including comprehensive and universal argument for prose whole. However, consideration for this rhetorical layer is contrary to the viewpoint of literary men at the first half part of Chosun that literature recognition to be Mooijedo(文以載道) overflowed. Then, the meaning is found in that it presented method to highlight subject in sentence. On the contrary, it was confirmed that origin of law has relation with the literature of school of Dang and Song.
  • 8.

    Comparative study between Jin Myeong(震溟) Kwon Heon(權攇)'s theory of printing and literature

    Yu-Jin Choi | 2008, 16(1) | pp.227~260 | number of Cited : 4
    Abstract PDF
    Kwon Heon(權攇) naturally developed artistic judgment of painting through association with them who garnered paintings and calligraphic works in Seoul during the latter part of the Chosun period and appreciated them. He attached importance to Junshin(傳神; conveying the true spirit of the subject portrayed) to express the inside detail by detail rather than Hyungsa(形似; similarity) to attache importance to outside. The reason why he layed emphasis on Junshin(傳神) is that the painters have to convey an individual characteristic to be different from those of the others. He did not ignore all of them in technique for the outside only because he layed emphasis on Junshin(傳神), but he said that they could not discuss Junshin(傳神) without consideration for the outside and he proposed that it precedently have to require the harmony dialectical and unificative of Hyung(形; Shape) and Shin(神; spirit). Also, he referred to the aspect of moral culture and the mental attitude of the person to observe the object on condition of Junshin(傳神). That is, it has to be performed so as not to be difference from them by grasping the intrinsic mind of an object, therefore it has to meet conditions to be pure and clear. He, Kwon Heon gave emphasis to gain Chi(趣; interest) in the process of Junshin(傳神). As a result of investigating the examples of Chi(趣) which he made use of is as follows, Chi(趣) in its scenic beauty[山水美], Chi from getting rid of stress through thought of the Jangja(莊子). Chi to feel in a state of perfect selflessness in Mulahsangmang(物我相忘) and so on. We could understand that it had a category of various meaning. The Chi which has an important meaning in a theory of paintings has a property of its enhancement as well as an emotional response of Heung(興; excitement), Rhak(樂; pleasure), and Kwae(快; enjoyment). Namely, the Shin(神) is an essential part of things to express through paintings, while the Chi(趣) is that an appreciator has a psychological pleasant feeling and esthetical sound. Although the relation to paintings and literature is different from each genre, yet it plays a same role in the point that it is of figuration for content of theme through writing and color, and also he have a clear understanding of their difference. That is, it seems to be acknowledged as the role of a poetry under such understandings that the poetry to be different from paintings has a factor of detailed description, mood, atmosphere, suggestiveness, symbolization and narration and so on, in expression as well as figuration for a same theme.
  • 9.

    Aesthetic feature of playing record by Lee Ok(李鈺)

    Hwang ah young | 2008, 16(1) | pp.261~296 | number of Cited : 2
    Abstract PDF
    This thesis aimed at examining the feature centering around the playing record of Lee Ok(李鈺)(1761~1812) and searching for the aesthetic feature of playing record by Lee Ok. Those days that Lee Ok lived were from the latter period of the 18th century to the early stage of the 19th century. Then, it was the period that great change progressed over politics, society, economy, and culture in Chosun(朝鮮). Especially, from the view-point of literature, it was more confused period due to Moonche-banjung(文體反正) that Chungjo(正祖) promoted. Lee, Ok persisted in the prose of short piece style regardless of the strict stylistic sanction of Chungjo(正祖) as a figure who became an issue due to Moonchebanjung(文體反正). Playing record by Lee Ok which has these features shows the aes-thetic feature to be the refusal for wholeness and the capture of everyday life. This is caused by own character of Lee Ok to get out of center and to be absorbed in daily life. Refusal for wholeness is revealed with 3 kinds of forms. Then, first is that it handled the material to get out of center which was not handled in existing playing record. Second is that it threw away existing fixed idea and recognized diversity. Last is that it reconstituted from Lee Ok's viewpoint by seeing the world from the angle which is different from general viewpoint and disassembling. And Lee Ok had excellent talent for catching and recording daily life on the spot of concrete life. Lee Ok caught situation exactly with objective sight from the viewpoint of observer and laid emphasis on translating it into writing one by one and used the language of daily life. And, he maximized scene, adding vividness and reality to scene, by using conversational style. In this thesis, this researcher tried to discover the meaning and value of playing record by Lee Ok by examining the aesthetic feature of playing record by Lee Ok. Lee Ok prepared the great turning point in the literary world of latter period of Chosun(朝鮮) in that he made the playing record to advocate the individualistic value to get out of center by getting out of style and norm. Furthermore, it is deemed that it became the starting point to enable the society of latter period of Chosun(朝鮮) to recognize diversity. This is the meaning and value of playing record by Lee Ok.
  • 10.

    Zen priest Joungho's realm of poetry

    Kim,Mi-Seon | 2008, 16(1) | pp.297~330 | number of Cited : 5
    Abstract PDF
    Joungho Park-Hanyoung was a Buddhist monk[禪僧] who had virtues throughout “recitation[講]”, “commandment[律]”, “zen/Buddhist meditation[禪]”, “poetry[詩]”. And he was also one of the well-known intellectuals in Korea at that time. There is no doubt that he was a great authority who had been respected by not only the Buddhist society but also great scholars of those days. That fact makes us conclude that the level of his intelligence and personality was so high. In order that the study of Sukjon be made fully and properly, we need to study with diversified aspects related to him. In this chapter, on account of limited space, I would raise the necessity of research of his poetry in the first place. Therefore, in order to investigate the background of forming his poetry, we studied his life, “法脈”, and the sense of poetry. His sense of poetry was, in other words, “Wha-Um”, and for him, “Wha-Um” was nature, and the nature became well-organized zen-poetry getting out of concept itself. Here are the summary of his literary work. Among his 禪家詩 詠物詩, those poems with themes of “temples” are prominent. By sublimating human word into zen-word, he expressed the zen-world with symbolical method. Joungho himself wrote poems as a Buddhist monk[禪僧], and the poetry which he was pursuing was located in the world of “the inseparable[不二]” which was not distinguished from zen and accorded with the nature. It also imply the perfection of self throughout spiritual enlightenment with samadhi[三昧] of no wickedness in thinking[思無邪] and the stage of being Bodhisattva(菩薩) for mankind. That means 禪家詩 made by the result of ascetic exercises is another feature of 石顚詩. We can find that his zen-poetry is namely, the mark of samadhi and attained a stage of “poetry and zen are accorded[詩禪一如]”. The followings are the tasks remaining in this chapter. the study of his diversified thought(idea) Besides his zen-poetry, I am going to deal with nature-poetry[自然詩], greeting-poetry[人事詩], journey-poetry[紀行詩] later, and hope to have your full participation.
  • 11.

    A Study on Confucius' Education Mind through Different Views to Compilation of The Analects and it's Commentaries

    Kim Yong-Jae | 2008, 16(1) | pp.331~355 | number of Cited : 10
    Abstract PDF
    We can say that The Analects is the most famous text among Chinese Classics. How could The Analects has still been read and get persuasive by the populace during 2,500 years? This might be because The Analects has a ‘declaration’ of promise to be a ‘true person’, and the declaration has been acted as a compass of all ages for human being. This compass means some virtues which must be kept in our life and a guide book which lead us to the path of moral perfection; that is, it means that there is a lot of truth in The Analects. Nevertheless, many contents in The Analects are so familiar with our daily life, so we could easily fail to read between the lines and miss many kernel meanings. In this paper, I tried to shed new light on The Analects so as to investigate saint Confucius' mind as a preceptor in this book and examine the real meaning for modern people to read it. As we already know, during 2,500 years, there has been so many commentaries on The Analects. I extracted very disputable and exciting parts in The Analects and selected different views from some commentaries, in order to make a comparative study, to show various attitude to Confucius and his disciples. In all these process, I made an attempt to keep a hermeneutic point of view, and to establish a desirable and applicable educational spirit of Confucius practically.
  • 12.

    A Study on the analysis methodology of I-Ching

    진성수 | 2008, 16(1) | pp.357~385 | number of Cited : 0
    Abstract PDF
    Wang Fu-zhi meant to rehabilitate the learning of Chinese Classics[經學] having its roots in ideology and value of orthodoxy Confucian school during the transitional period from Ming to Qing and his thought was formed in the process of transition, from li-centered to qi-centered value system. Wang Fu-zhi criticized the moral cultivation theory of xing li learning and Yang-ming learning and asserted that ‘acting’ should be focused on the moral cultivation and learning. Wang Fu-zhi maintained that unite zhan yi(占易)[xiang shu(象數)] and xueyi(學易)[yi li(義理)] should united and he applied the principle of yi to diverse fields such as history, the realities of life etc. Wang Fu-zhi realized that one should analyze Zhu Xi with zhan yi and xue yi[不可偏廢], not losing balance between them. It is a noble man's duty to realize that the two of them are united and to actualize them. Besides, he maintained that even though the open(representing yin) · the solid(representing yang) and ji xiong(吉凶) represent one spatial condition, it is also a dynamic space newly re-constructed by the action of a noble man. Therefore, Wang Fu-zhi argued that the true I-Ching is not to accept the sixty-four images and statements passively, but a noble man, subject of yi, to blaze a trail according to the time and position. In accordance with this, de shi ji xiong(得失吉凶) are obtained not through bu shi(卜筮), but only through the inside of self. Human beings' yi li and the principle of history and reality are completed by uniting human beings' zhan(占) and xue(學).
  • 13.

    An Essay on the Social Guidance and Popularization of Four-Character Idiom

    Kim,Il-Hwan | 2008, 16(1) | pp.387~410 | number of Cited : 4
    Abstract PDF
    The four-character idioms are the unique products of Chinese character culture, and they were mostly come from the historical facts of China and Korea. These four-character idioms have implied meanings, which is their only strong point. They are classified by Korean ABC orders, topics, synonyms, antonyms, chronological orders, and sources etc. In modern society, it is necessary to apply these four-character idioms because they are not difficult to understand, furthermore, they have instructive, conductive, enlightening, mutually compensating and compromising meanings. Four-character idioms are justified in that they should progress towards enlightening a communal consciousness and leading our lives wisely. Our country's slogans were just temporary and politically advertised. Especially when organs concerned or mass media select the four-character idioms, they have to consider process rationality and the standard universals seriously. Popularization of Chinese characters has already begun. It has done not by education by internet culture. Internet culture is the products of popularization. Now is the time when we have to change our viewpoints for Chinese character idioms from the field of stored knowledge to that of emotional festivals. Enlightenment and popularization of societies by using four-character idioms are not merely the intellectuals' duties. We should try to enrich our lives through four-character idioms. That's the one way of recreating the classics.