2019, Vol., No.30

Journal of Korean Hyo Studies 2023 KCI Impact Factor : 0.52

pISSN : 1738-253X
https://journal.kci.go.kr/hyo

To love working in human society to find solutions in terms of filial piety. “Filial piety is good a way of providing their children had parents.” is true that existed before the literature is available. Literature data on filial piety is since Stone Inscriptions Room of the state Supreme (周代) ordered. China's around the Laws and a longitude of the Bible, which can be found in the Pentateuch “to respect one's your father.” in ‘hyo’ can see how the data. It also proves the longevity of filial piety in the Diomedical Book of around 62 AD, Part 5:4 of the book, "Let us learn to repay our parents by doing filial piety in our own homes." To identify the value of filial piety with such long-term support, develop tools to apply to society and propose ways to implement the spirit of harmonies for the future of mankind. Looking at the meaning of filial piety in our lives in Ken Wilber's theory of integration, we were able to explain it based on the level of one, two, and three stories. The first level, filial piety can be described as 'traditional' that has been passed on so far, indicating that the body's behavior is central. Filial piety that ‘respect teacher parents, adults,’ and ‘love my family.’ and ‘love child, youth and student’ the aims of education are mainly ‘body’ and the related substantive. An act of culture. And that means ‘pre-modern’, and looked the same. The second level was described as ‘reflective’. It is running one's mind. ‘The love of country and love’, ‘love nature and environmental protection’ implement in accordance with the operation of the mind could tell them are targets. Finally, the third levels are ‘hole’. Now that is ‘talgeundae’, and is related to the status of ‘Horn’ or ‘Young’. When you think of "My Neighborhood Love. Humanity Volunteer," you suffer from an infinite love for your neighbor and a mission as a good purifier. In short, it can be concluded that Harmony Effect, which is expressed in HYO, is to properly handle one's role in each position regardless of religion, ideology, region, age, and distinction between man and woman.

This study aims to identify the implication of Hyo in the life of Christians in the Christian worldview, clarify the fact that the practice of Biblical Hyo based on the Christian worldview becomes the life of social participation, and explore it. biblical Hyo creates meanings through reflective equilibrium by formulating itself through religious faith such as belief and conduct and becomes a connecting point between religion and life or social participation in the course of exploring the coherence of moral judgment performed in principle and reality. Therefore, biblical Hyo responds to God the Father as children and participates in the life of parents. The perspective that 'solidarity of reflective equilibrium and social participation through mutually required attention, caring, and filling in the reliable relationship of love' is significant. This can be biblical Hyo or modern Hyo given that it has access to relational life and its problems through theological solidarity and social participation. Micro solidarity in the proximity of the society, meso solidarity through spatial cultural empathy, and macro solidarity by accepting time culture and generational empathy are needed to do it. This union of three solidarities is likely to expand Hyo from private ethics to social ethics and refers to harmonious Co-maturity between time and spatial balance through Hyo of reflective equilibrium and generational notion.

This article examines the meaning of dialogue in education and examines the importance of dialogue between parents and children in terms of filial piety. After discussing the general implications of dialogue and discussing the educational implications of dialogue itself, I tried to examine the dialogues in parent-child relationship, the first socialization process, from the viewpoint of filial piety. I think this is meaningful because it requires justification to remove non-educational elements from education, which presupposes the need to consider how the dialogue at home affects education before public education. Looking at the dialogue from the viewpoint of filial piety, the tasks to be applied educationally are as follows. First, the dialogue between parents and children should not overlook democratic methods in a way, but should present essential elements to be dealt with in content. Second, it is highly probable that a democratic dialogue should be learned and experienced at home to become mature at school or in education. Therefore, the direction of strengthening parent education to experience democratic dialogue in the parenting process is an important point to be attempted in the field of education. Third, the tasks to be overcome according to the relationship uniqueness of parents and children are unilateral and authoritative communication patterns of parents, but the self-conscious efforts of adult children are required to overcome this pattern.