「회재(晦齋)」의 중용구경연의(中庸九經衍義)의 정치사상연구(政治思想硏究)

금종우,금토수 경북대학교 퇴계학연구소 1989 퇴계학과 유교문화 Vol.17 No.-

傳統的 倫理의 近代化에 關한 一硏究 : 傳統的 倫理의 政治 被狗束性 Mainly Concerning a political organization of traditional Morality

琴鍾友 慶北大學校 師範大學 地理敎育科 1970 敎育硏究誌 Vol.12 No.-

This essay is designed to study on political socialization and politization of traditional morality here in Korea, so this essay is made up of the following cotents: Ⅰ. Introduction Ⅱ. A political organization of traditional Morality. Ⅲ. The relationship between the traditional morality and the politcs from the later years of the Japanese Regime to Student Revolution Ⅳ. Conclusion It is well known that the politics and morality demand unification each other. Under the Confacianism morality is made by politics. This is a reason of the long survival of the Yi Dynasty. Despite the Confucianism misgovernment makes a discord between Politics and morality. In this point of view, during the Japanese Regime our traditional morality protested until the Liberation of Korea on August 15, 1945. On December 8, 1941 Japan started the Great Asian war against America and England in the pacific theater. In the meantime, the Japanese Government in Korea attempted to stam out the Korean national character altogether by punshing Korean students for talking Korean in school by prohibiting the publication of vernacular newspapers and periodicals. She also ordered Koreans to change their names to Japanese style. Koreans change their names to Japanese style but don't change meaning of their names, for example Chung(鄭)s change their names to Japanese style o chun(烏川 : means chun's original home place), but this means Korean original one's home place. She also ordered Koreans to change their white color clothes' to the other one. But they don't change their white color until the Liberation, 1945. Despite their strong Japanese politization, there is some desperated struggle between politics and traditional morality during the Japanese Regime. Unification of both, politics and traditional morality, is made after the liberation August 15, 1945. And then our traditional morality goes to its aim at modernization, But there is a discord between misgovernment and traditional morality during the eve of April 19, Revolution. This discord distinguishes from that one, which in the later years of the Japanese Regime, and it's character is struggle between misgovernment of the Japaneses and Korean tradional morality. In short, our traditional moraity, even it's subjects one, has a special character that misgovernment makes slowly its modernization.

傳統的 倫理의 近代化에 關한 序說

琴鍾友 慶北大學校 師範大學 1969 敎育硏究誌 Vol.10 No.-

It is well known that there is some questions, the traditional morality of parent child relationships are democratic or not here in Korea. I am going to settel this problem in this study, so this essay is made up of the following Contents: Ⅰ. Introduction. Ⅱ. Traditional morality, parent child relation ships in Korea. Ⅲ. Politic had influence upon small group, such as our traditional family. Ⅳ. Conclusion. I have much observed traditional parent child rhlationships here in Korea, I watched also the fact that there were some families, which were democratic relationships in those days, before liberation 1945. One of the most essential morality is in Parent child relationships here in Korea. As a matter of fact, there are some differences between present time and before our liberation of 1945, in the parent child relationships. In this point of view, there is modernity of the traditional moralty, too. I am going to review the traditional morality of confncianism, which has rulled our family and community, especialy Korean rural areas, even in nowadays. Parent child relationships consist of democratic one and subject one. This means that a part of parentchild relationship was not a subjets morality, and families were not subjects to their Patriarch, original parent child relationships are not subjects ones, but some subject relation ships, which ruled various community except family group, Such as despotism in politic demand Some "subject relationships from family. The family was not a vacuum space, but oriental despotism in politics had influence upon our traditional family. In short, results of above observation, it is necessary that Modernity of traditional Morality, but There is not so much difficulty.

韓國의 傳統的 平和思想에 關한 硏究

琴種友 慶北大學校 平和問題硏究所 1976 평화연구 Vol.1 No.1

On the base of Today's Korean consciousness and life, are harmonized and operated Confucianism, Buddhism, Taoism, Christianism and European idea. The author believes in that such an harmony remains ostensibly in civilian life-customs and so tries to excavate and study Korean peace-loving idea in view of above propositions. Traditional state-idea of Korea is "The Universal Interest of Human beings" stemed from the Dahn Goon (legendary founder of Korea) Mythology. "The Universal Interest of Human beings" has been created and developed today's Korean Idea with fusing our people's peculiar faith and above four foreign ideas, precipitated into the village-community and formed a sort of peace idea. Korean people has almost never invaded first foreign countries, loving their homeland, enjoining reality. The pacific idea originally and essentially was we can say, sprouted, from "The Universal Interest" of founding idea of nation and our people's peculiar peace-loving ideal. Those two ideas has succeeded from generation to generation, blossomed out into peaceful independence movement of 1910 and become the base of our present foreign-policy pursuing peace. Thus, the Republic of Korea really preserves and maintains national orthodoxy in view of succeeding above two ideas. The author studied Taboo idea as one character in civilian faith of life The Koreans have been living in net of Taboo whose core is the avoiding killing wounding. During the Taboo such as before and after mourning rite, religious rites or even in daily life, the Koreans have never killed or wounded any living creatures, even avoided looking such scenes. This pacifistic Tabooism flows into the bottom of the Koreans. For the Koreans "good" means non-violence, non-attack and non-warlike in view of good-and-evil. We may see above peace-loving examples in the Koreans' view of quarrel and scuffle. They are reluctant to choose weaker as a match and have idea of "being defeated is defeating" in many cases. This says that the Koreans love concession and avoid fighting, and winning in appearance is actually defeated in some cases.

2段階 方法의 기저집합에서 공선성 문제

金鍾雨 제주교육대학교 2001 論文集 Vol.30 No.-

Politeia 理論成에 있어서 政治와 敎育의 關係에 關한 一考察

琴鍾友 慶北大學校 師範大學 地理敎育科 1966 敎育硏究誌 Vol.5-6 No.-

The purpose of this theses is to study what is the relation between politics and education in Politeia. It is well known that there are some relations between politics and education. Why is it impossible in such utopian theories as Politeia that a political theory and can be designed without education? And then what is the type of relation between politics and education in Politeia. So this essay is made up of the following contents: Introduction. Ⅰ. Here I observed on theories of politics and education in Politeia. Ⅱ. Human nature, which is possible to educate the people for the members of Politeia. Ⅲ. Human nature, which is conditioned by politics. Ⅳ. The character of the education. Conclusion. In short, the character of the education in Politeia is a kind of political educations.

마을의 傳統的 團體意思形成과 決定方法 硏究

琴鍾友 경북대학교 1982 새마을 硏究論叢 Vol.2 No.-

東洋 政治思想 硏究 : 日本의 一儒敎批判論의 考察 Criticism on Cjonfucianism fo Korea and China

琴鍾友 경북대학교 교육대학원 1980 논문집 Vol.12 No.-

At the end of 16th century, after Hideyosi's invasion of Korea in 1592 the Korean culture spread into Japan. Its effect on Japan war very important to Japan. The Japanese had to learn technical knowledge of printing and movable type from Korea and Korean potters who were brought to Japan to be the founders of the most important traditions of pottery making during the following centuries. Above all confucianism or Korean philosophers, for example, Ree Taege and Kang Su-Un(姜睡隱) as well as their books and meterials also spread into Japan. At that time the structure of Japanese Society was different from Korea and China. The Tokugawa political and social system was Samurai and Daimyo system in the gross of Chu Hsi's philosophy in Japan. His philosophy was Japanized. But this Japanized confucianism is apparently distinguished from that of Korea and China. This is the reason of building various schools until the Age of Meiji. In ideaology from the time of Shogunate begun the creation of Ten-No system State. The position of Ten-No was mysterious. There is no such a thought as Ten-No in confucianism of Korea and China. Hence, in Japan the government enforced the subjects to have royalty with virtues of Japanized confucianism. But this virtue of Japanized Confucianism separate from the highest idea of original confucianism. The Scholar, who holds the point of view above, Criticizes confucianism and culture of Korea and China. Tue-Da, who was a scholar in the history of Japanese thought as well as Chinese thought, criticized confucianism of Korea mend china. The aufhor of this paper thinks that Tue-Da's misunderstanding was originated from Japanized Confucianism.

晦齋의 誠意正心·言語威儀의 政治思想硏究

琴鍾友 경북대학교 교육대학원 1989 논문집 Vol.21 No.-

Hoejae Yi on-jok(晦齋 李 彦 迪 1491-1533)was a great philosopher and statesman who lived in the middle period of the Yi Dynasty choson. His philosophy is based upon the doctrine of the Ch'eng-chu school of sung china (宋代程朱學), his works of philosophy are the Wonjo ojam(Five proverbs of New Year's Day 元朝五箴) and the lpcham(standign Maxim 立箴). both are masterpiees which awakened his Self-reflection on hard training of scholarly accomplishments; and the Teaguk Ronbyon(Debate on the creation 太極論辨) Containing records of arguments exchanged between himself and Cho Han-bo (忘機堂 曺漢輔) in his time. The Otherhand, his works of theory on Government are as following:The ruling principle and ten-point execuitive plans(一網十目?), Eight Supplement rules(進修八規), and the Hongmung-wan recommendations(弘文 上?). This paper is a study on his work chung youg kugyong Yoni ie (中庸九經衍義), Commentary on the nine classics of Golden Mean. This paper is consisted of following: Ⅰ. Introduction Ⅱ. Sincerity and moral mind Ⅲ. Speaking and good behaviour Ⅳ. Conclusions

政治學方法論에 關한 序說的 一考察

琴鍾友 慶北大學校 1965 論文集 Vol.9 No.-

In this thesis I intend to study of an introductive observation on methodology of politcs. There are not only two great political changes but also many changes of our living coditions of late years in Korea. In order to reform living we must make the hard efforts any way. Ofcourse our efforts have not been clearely rewarded yet, but at any cost we will be rewarded by efforts, which are our various, continous and hard ones for improvement of our living conditions. At this point, I think it is necessary to reflect ourselve on theories of political science. What is called, the reflection on himself is always necessary in studing as in human life, for it is one of presupposes in reforming of our living conditions and studying. There is nothing to reform without some reflections on oneself and efforts. It is said that there are many difficulties in studying political science. Then, how we can overcome those difficulties. So here I intend to study howe we can overcome these difficulties in studing political science and in researching political phenomena. In order to have a few reflections of the methology of politics I observed the theories on the methology of politics by some ofthe scholars of Korea, England, America, Japan and Germany. Their theories on the methology of politics disagree with many points, but they all agree in the opinion of the overcoming dificcutties which requires hard efforts of scholars of political s ience and researches of political phenomena. This fact is not special moment because whole sciences and human affairs also require the hard efforts. But I dare say that efforts in studying on political science or reasearching political phenomena differ from those of other sciences. For political phenomena differ from ofther phenomena. I think that one of the essential moment of government has phenomenal superiority. Also the essential moment of the efforts in studying political science and researching of political penhomena has surperiority in the all sciences. Here what I mean by efforts means the spirit of inquiry or love of truth. In short, I think the methology of political science must systematize with deep reflection on himself In order to systematize the theory of political science we must recognize that to overcome many difficulties in studying political science and researching politica phenomena we have to reflect on ourselve with the most superior spirit of inquiry or love truth than that of whole sciences.