2017, Vol.0, No.26

Review of Personality Education through Oriental Music

이문주 | 2017, 0(26) | pp.1~18 | number of Cited : 1

Perceptions and Future Directions of Personality Education Perceived by Teachers

Kwon, Il Nam , Jeon Myong-sun , 김태균 | 2017, 0(26) | pp.19~40 | number of Cited : 0

The Change of Filial Piety in Chinese Family

陳江麗 | 2017, 0(26) | pp.41~56 | number of Cited : 2

Jeongjo’s Ruling by Filial Piety(孝治) and Implementation of Social Welfare

Haeyoung Kim | 2017, 0(26) | pp.57~95 | number of Cited : 2

In this thesis, Jeongjo’s rule by filial piety(孝治) and social welfare were examined. Generally in Confucianism(儒家), when parents’ love[慈] and children’s love[孝] are realized properly, the awareness of one body is aroused, when an elder brother’s love[良] and a younger one’s love[弟] are embodied appropriately, brotherly love is created, when a husband’s righteousness[義] and a wife’s virtue[德] are materialized right, roles between a man and a wife will become harmonized, when a superior’s grace[惠] and a junior’s obedience[順] are realized well, a sense of order is established, and when a leader’s love[仁] and a vassal’s loyalty[忠] are embodied properly, a righteous society can be established. As everyone knows, Joseon dynasty made Neo-Confucianism a national ideology. Therefore, the basic national policy pursued not ruling by force but ruling by justice. It has the characteristic of emphasizing humanization through enlightenment(敎化) in order to suppress the compulsory abuse of laws and improve human independence. Jeongjo, the 22nd king, relieved the poor and victims as the policy to stabilize people’s livelihood, and also enacted and proclaimed Jahyuljeonchik(字恤典則) called as the modern welfare system for children. Moreover, as the policy to respect the aged, the stability of the nation was reinforced through Noinjik(老人職) Jesu(除授), Gajaje(加資制), Sijeong(侍丁), Bokhoje(復戶制), Yangroyeon and etc. Theì implementation of these social welfare policies by Jeongjo is interpreted to have resulted from his strong awareness of ruling by filial piety(孝治). He succeeded traditional Confucian ethics that ‘filial piety and brotherly love(孝弟) are the basis to practice benevolence(仁) on’, and furthermore, argued that returning what one has received from one’s ancestors is ‘filial piety(孝)’, giving to descendants is ‘affection(慈)’, kindness to the same race is ‘harmony(睦)’, and when the kindness to the same race(同族) becomes expanded, it is ‘benevolence(仁).’ His strong consciousness of ruling by filial piety and practice were realized into social welfare. It is because it is the reason for a nation’s existence.

Complex Signification of HYO Active in Sohak and Intergral Coaching

Heewon Park | 2017, 0(26) | pp.97~119 | number of Cited : 1

A Study on Hyo of Mongolian Students

최왕규 | 2017, 0(26) | pp.121~147 | number of Cited : 1

Currently, South Korean universities have their focus in globalization, for the development of universities. There is significance to explore the Hyo students from abroad from such opportunities. One of the nations, Mongol is experiencing various changes of the overall society, including homes as it shifted from socialism to capitalism in the 1990s. Thus, the purpose of this study is to study the Hyo piety of female Mongolian students. For this research, 20 female Mongolian students studying in South Korean graduate schools were selected as study subjects, and in-depth interviews were conducted from September 2016 to December 2016, we conducted in-depth interviews. The results of research were as follows. The contents of the interview are the recognition of the family that the researchers classify, the direct support of the old parents, the economic support, the elderly parents (son and daughter division), regarding priority between husband’s family and one’s own family. First, in the recognition of the existence of the family, the researchers participants said cherished their families, and they regarded their family members as members. Second, in the case of the living directly with theirelderly parents, the researchers participants said that when their parents became older and more aged when they thought of the parents who gave birth and raised themselves, they naturally had to live together. Third, Economic poverty for old parents, the research participants said that although the siblings who have room to spare mainly support, the economic support for the old parents is all the same, and there is no distinction between the sons and daughters. Fourth, in showed tendencies toward one’s own family regarding priority between husband’s family and one’s own family, causing potential family dispute. Through this research, the family health and Hyo of female Mongolian students will be understood and serve as academic resources.

A Study on the Role and Method of Prenatal Education for Improving the HYO-personality

Yang, Seoung-Chun | 2017, 0(26) | pp.149~171 | number of Cited : 0

This thesis should start with the exercise of practical education of filial piety through prenatal music so that it fits our culture and characteristics. I checked “Taegyosingi,” our traditionalprenatal education book, where prenatal education is recognized as the beginning of an important and educational relationship. Our ancestors thought that the core of prenatal education is to straighten the human personality. In that book, it is said that 10 years’ education from teachers is inferior to 10 months’ education from mothers, and children’s lifelong personality is decided in the period of maternity. Therefore humans should be educated starting before birth.When humans are educated from pregnancy, the period of human formation, they can grow up rightly from their parents’ education on the basis of pregnancy’s right human formation. Namely, if bad habits begin to form prior to birth, education becomes worse as time goes by after birth. It is impossible for flowers to blossom if there are no roots in the tree, though we take pains to do so. Only when the tree has strong roots, and its branches grow up well, can we bear beautiful flowers and abundant fruits. If we know that we exist because of parents’ love and act accordingly, there will be no loss of filial piety. The practice of filial piety must start from the attitude towards life. Filial piety must start from the parents’ love of children to the love of family and neighbor and go to love of country and conservation of the environment. Therefore filial piety is the nature and sympathy of human respect and has to lead to happiness through love. Filial piety begins by parents giving birth to babies, but starting from before birth, parents must be aware of the education of children and pay attention to the improvement of their personality. In other words, from prenatal education, the first human education, filial piety must be practiced for right personality education. To conceive life is to set the stage and practice filial piety.

The Development and Future Value of the Ideology of "Hyo" namely Filial Piety

Sang-Kwon Choi | 2017, 0(26) | pp.173~201 | number of Cited : 8

The most grave problem of today’s modern society is the loss of character in personal dimension, and the absence of moral ethics in social dimension. Even with the material abundance, we reached the state where mental abatement is untreatable. Therefore, Hyo Sasang (filial piety) can be suggested as an ideological alternative to overcome various problematic situation. Hyo expresses the meaning of filial duty with its literal meaning ‘children attend old parent’ and Hyo Sasang portrays children’s love to parents, in contrast of parent’s love to children and patriarchal lifestyle. Furthermore, it is a basic recognition of confucian tradition that the norm of family community can be developed into the norm of national community. Since all ethical concept is bilateral, filial piety can also be parent’s duty and applying ideological value of Hyo to people who already practiced Hyo can be valid perspective. The meaning of Hyo has been changed throughout the course of history. Hyo in ancient period represented ideological principle of ancestor worship and death under religious influence. In the Three Kingdoms Period, Hyo with Confucian tradition was combined with Buddhist ideology with the influence of Buddhism prosperity. Goryeo Dynasty maintained Hyo Sasang through national education and emphasized practice of proper manner as Hyo. The national authority of Joseon Dynasty put Hyo Sasang as one of the fundamental norms to lead the people and emphasized moral order based on the three bonds and the five moral rules in human relationships in Confucianism (Samgang-oryun). In the late 19th century in later phase of Joseon Dynasty, moral virtues became specialized into filial duty, loyalty and trust and each entity became recognized as independent values through the Enlightenment Thought. This Hyo Sasang can be mainly developed in the religious dimension and the social community dimension. Hyo in the religious dimension regards the ultimate existence of all creation as the rewards for parents in terms of religious aspect. Hyo in social community dimension works as the universal core value of social community by extending the love for parents to the love for the weak, thus constructing communal spirit. In order for Hyo virtue to have the universal legitimacy, unchanging fundamentals in this changing reality needs to be suggested and applied to the reality. Moreover, its various approach and concrete alternative need to be continuously studied by scholars.

A Study on Elder Abuse in Korea

Kim, Jae-Kyung | 2017, 0(26) | pp.203~237 | number of Cited : 6

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Journal of Korean Hyo Studies 2023 KCI Impact Factor : 0.52

2017, Vol.0, No.26