2016, Vol., No.24

HYO Culture for social communication in East Asia

Duk-kyun Kim | 2016, (24) | pp.1~27 | number of Cited : 6

There has been some misunderstanding on the traditional Filial piety(HYO: Harmony of Young & Old, 孝). It is true that most religions, cultures, and even some ideologies were at least partially based on HYO spirit. It is interesting to note that HYO has shown some negative aspects, especially during the authoritarianism period. This study discussed the positive and negative aspects of HYO which has significantly affected the Korean society. Three aspects of HYO were evaluated in this study. First, HYO may be understood as a few different meanings, such as based on the perspective of humanities and socioeconomic. HYO, of course, includes the ethical values of the relationships between parents and children. In this study some socioeconomic values were also discussed. Second, traditional HYO usually means that children obey their parents. However, some classical literature reported that disobedience could also be HYO. This literature suggested that the disobedience due to the rationality and consideration of others could a way to express a variety of HYO. In patriarchal social order, only obedience was HYO. In this social system, the sacrifice and obedience of children were forced by the social system. Interestingly, during the same time period, some people were against this traditional HYO. This new movement was discussed in this study. Finally, when HYO and Confucianism were merged, the favoritism by blood, school, regional and even vocational connections caused lots of negative consequences in the society. This study discussed not only this negative aspect of HYO, but also some positive roles of HYO even in the Confucianism dominated society. We now live in a multicultural, multiracial and welfare society. If the HYO spirit was combined properly in this society, HYO may help advance the society with social norm, which may be safer and more valuable.

The Origin of Korean Hyo Culture from Mongolia

Kim Hyon Woo | 2016, (24) | pp.29~51 | number of Cited : 2

A Study of Family Relations and Hyo (Filial Piety) in the Founding Myths of East Asian Countries

Yun kyeong Kim | 2016, (24) | pp.53~78 | number of Cited : 1

The Institutionalization and Diversity of Confucian Hyo(孝)

Lee Myong-shim | 2016, (24) | pp.79~111 | number of Cited : 2

Coaching of filial behavior in Sohak

Heewon Park | 2016, (24) | pp.113~136 | number of Cited : 1

A Study on the Lonely Death of the Elderly

Lee Dong-Im , junghwanchun | 2016, (24) | pp.137~165 | number of Cited : 4

Impact of Self-Esteem on Strategy for Change: the Mediating Effects of HYO Consciousness

Jung, Jung ae , Lee, Sam Yeo , 임미영 and 2 other persons | 2016, (24) | pp.167~192 | number of Cited : 1

This study involves trainees who receive an order to attend a lecture and covers HYO consciousness, self-esteem and strategy for change which trainees are aware of. The mediating effect between two factors about HYO consciousness was analyzed in the process of the effect of self-esteem on strategy for change, the purpose of the study is to offer data which is necessary for self-esteem of trainees and instruction of change strategy by inspiring the importance of HYO consciousness. The study results for 208 adults who broke traffic rules such as drink-driving, unlicensed driving and received an order to attend a lecture from court are as in the following. The correlation analysis between self-esteem, HYO consciousness and strategy for change showed the meaningful positive correlation and negative correlation among each sub-factors. There are the meaningful effect of complete mediation and partial mediation in the mediating effect analysis of HYO consciousness between self-esteem and strategy for change, also there are the meaningful mediating effect in the each subordinated area (cognitive-appraisal, action strategy). As the trainees break traffic rules such as drink-driving, unlicensed driving and receive an order to attend a lecture, the effect of HYO consciousness on self-esteem and cognitive strategies is very meaningful. It is the result that the higher HYO consciousness, the higher the possibility of not breaking regulations and the possibility of change in the cognitive assessment strategies and behavioral assessment strategies. It is apprehended that the personal illegal act extends the problem in not only individual but also family, local community and the society at large. In order to improve the negative action, we need awareness about positive action. The study result is that HYO consciousness functions as the buffer to reduce negative action in the center of factor about self-esteem of trainees and strategy for change. Therefore, if individual factor of trainees is instructed and studied in the condition of linkage with HYO consciousness, we can look forward to more desirable result in the improvement of trainees’ self-esteem, cognitive assessment and behavioral strategies.

The "Hyo(孝)" Thought of Ito Jinsai(伊藤仁齋)

Kyunghee Kim | 2016, (24) | pp.193~213 | number of Cited : 2

In Confucianism, filial duty is a more fundamental and absolute virtue than any other value. Although the essence of East Asian thought of filial duty is a universal spirit that transcends time, the concrete method for practicing filial duty is changing according to the times. In the Tokugawa period (1603 ～ 1868) after the acceptance of the ruling scholarship in Japan, Jinsai suggested a new theory of filial duty departed from relying on Chinese Confucianism. In Confucianism, it is correct to say that filial duty (孝弟) is 'the foundation of doing benevolence' (爲仁之本), but it is impossible to see it as the root of benevolence (仁之本) with strict stipulation. However, Jinsai emphasizes that filial duty (孝弟) is the very essence of benevolence. It is not a highland and profound one, but a plain logic that daily uses and lives in daily life. What Jinsai revealed for the point of view of filial duty is that Tao of having one’s parent with can be obtained after honor and comfort their parents based on their love for their parents without doing against their will and grumbling. Therefore, Jinsai emphasized that the affection of the father is love, not cruel and intense. Jinsai sees doing 'having a happy look with supporting the will' as great filial duty of son than 'supporting body' that is a small filial duty. Jinsai inherits the will of Mencius and suggests that the 'Yang Gui body (養口體)' is a small filial duty while 'Yangji (養志)' is a great filial duty. This is considered to be the completion of filial duty, which is the succession of the father's dairy inheritance by taking the parent’s will to ‘achieve fame and prestige’. However, in the current Japanese philosophy, ‘in Japan, the emphasis is on the family business and the increase of family fortune is supporting the ancestor’s will’ and ‘to inherit the dynasties of the fleet by bearing the will of the parents in good faith’ of Jinsai have something in common. As a solution to the problem of the elderly in East Asia, the essence of the thought of filial duty of Jinsai still seems to be valid in modern times.

Spiritual Development of Youth and the Filial Piety (Hyo : 孝) as Confucian Spirituality : Application of Ken Wilber's Integral Model and Positive Youth Development Model

Cheon, Jeong Woong | 2016, (24) | pp.215~246 | number of Cited : 2

Effects of voluntary activities of the Youths on the filial piety and filial conduct: among The middle school and The high school

박재희 | 2016, (24) | pp.247~270 | number of Cited : 2

A Study of Confucian Filial Piety Ethics

涂可国 | 2016, (24) | pp.271~291 | number of Cited : 0

KJCKorea
Journal Central

Journal of Korean Hyo Studies 2023 KCI Impact Factor : 0.52

2016, Vol., No.24