Heumheum sinseo (Toward a New Jurisprudence) published by Dasan Jeong Yak-yong (1762-1836) in 1819 clearly shows that Joseon legal specialists endeavored to manage judicial affairs by bridging the huge gap between imported Chinese legal system and indigenous customs. Their efforts, however, were not limited to merely pointing out the affinities and divergences, which existed between Chinese law and Korean law. In particular, Jeong Yak-yong adopted Chinese forensic science and reinterpreted Chinese case narratives in the context of Korean legal culture. His Heumheum sinseo is one such case, which attempted to reconstruct the Korean legal tradition within the Chinese tradition of thinking with cases or an 案. The main goal of this article is to examine how Korean legal specialists reestablished a way of judicial thinking through Chinese legal cases, with a focus on Heumheum sinseo. Furthermore, this study will illustrate how a genealogy of specialist knowledge was constructed in the East Asian tradition in which legal norms were rooted in Confucian ethics.
The purpose of this study is to examine the characteristics of five Joseon dynasty annotations of the Daodejing, a sutra of Daoism. The Joseon dynasty was a country that adopted Zhu Xi’s Neo-Confucianism as its state ideology; as a result, Daoism and Buddhism were considered heresies. In order to investigate how the Daodejing, a book of heresy, was understood in Joseon, this article will focus on how Zhu Xi was cited in the annotations of the Daodejing. The way Zhu Xi was cited in these books can simultaneously reveal the annotators’ thoughts about both Laozi and Zhu Xi. Two conclusions were drawn from this study. First, the annotators from the Joseon dynasty understood dao as a metaphysical system of Neo-Confucianism and Zhouyi 周易 (Book of Changes). In so doing, they attempted to ascertain the common characteristics between Confucianism and Daoism. Secondly, there were two different purposes in the citations of Zhu Xi in the annotations of the Daodejing: to seek new alternative systems of thought using Zhu Xi’s authority and to defend the academic conformity of Neo-Confucianism by reinterpreting Laozi’s thoughts in the perspective of Neo-Confucianism.
This study examines how the level of verbal aggressiveness and argumentativeness of Korean people is affected by chemyeon (roughly translated as “face”), a deeply pervasive Korean concept that pertains to one’s consciousness of how others perceive one’s performance, personality, and status. In particular, the relationship between chemyeon and Korean verbal aggressiveness was examined with regards to the type of argument taking place and the social status of one’s counterpart in the argument. All of these factors (i.e. chemyeon, type of argument, counterpart’s status) were found to have a decisive impact on the level of one’s verbal aggressiveness. Next, chemyeon was divided into social and personal chemyeon, and the interaction was again analyzed with regards to the aforementioned contextual variables. It was found that the effect of social chemyeon depended on the type of argument and the counterpart’s social status. Specifically, social chemyeon had a stronger effect on Koreans’ approach argumentativeness when the arguments concerned personal matters, as opposed to public. Also, it was observed that social chemyeon tended to increase the level of approach argumentativeness when the counterpart was of a lower social status. These results can be attributed to the characteristics of social chemyeon, which involves the need to meet social expectations and perform appropriately in public.
This article speculatively explores comparative political philosophy from an East Asian perspective. First, the article presents the objective conditions that are currently facilitating the shift away from Western-centrism in favor of a more polycentric world, particularly the urgent need to create global common goods through international cooperation and the recent strong economic performance by non-Western regions and nations. Then, methodological ideas are suggested for conducting comparative political theory that traverses and links seemingly contradictory theories. Concepts such as transversality and cross-cultural dialogue are discussed, along with biological concepts such as homology, analogy, and convergent/divergent evolution. Whereas transversality provides the basic foundation for a comparative political theory, cross-cultural dialogue supplies a concrete method to apply the theory. The guiding spirit can come from evolutionary theory, which demonstrates that people and civilizations are never in a state of stasis or immutability, but rather exist as a steadily flowing and ever-changing wave.
In the late 1990s, enthusiasm for hiking the Baekdudaegan mountain system expanded beyond professional mountain climbers to the general public. Along with the increase in interest in Baekdudaegan, a series of efforts were made to arrange legal protection for Baekdudaegan. Eventually, the Korea Forest Service, with support from congressmen, proposed a special law with the sole purpose of protecting Baekdudaegan. In executing the law, the protection of the natural ecosystem was considered to be much more important than the promotion of national identity. After the enactment of the Baekdudaegan Protection Act, each administrative body, at both the local and national level, has individually used the term “Baekdudaegan” to realize its own political and economic objectives and ideologies. The term has also been used as an ideological tool to construct regional alliances among the local governments that share geographical proximity to Baekdudaegan. As Baekdudaegan evolved into an individual space, it began to be perceived as a space where an individual could mentally prepare to overcome hardships. In conjunction with the new symbolic meanings attached to Baekdudaegan, prominent individuals have recently begun hiking the Baekdudaegan in order to bolster their public image.
Arguing against the view that “coercive measures” or “neglect approaches” work, this article suggests ways to utilize “positive engagement” as a cooperative measure for reducing threats and facilitating the denuclearization of the Korean peninsula. Thus far, tactics for avoiding lethal confrontation on the Korean peninsula have been based heavily on coercion with a lack of genuine negotiation, and such measures are clearly unstable and conflict-prone. Instead, the positive engagement approach aims to achieve the peaceful transformation and social rehabilitation of North Korea. In order to prevent future conflict, the self-imposed isolation of North Korea and the antagonistic attitude of Pyongyang must be subverted through a judicious combination of aid and deterrence. North Korea must be encouraged to stop the proliferation of weapons of mass destruction, with a strong emphasis on transparency. The most appropriate policy for effectively dealing with North Korea is a bold, open approach that combines positive engagement with a genuine willingness to negotiate, with the ultimate goal of preventing nuclear proliferation and other potentially dangerous situations. In this context, the “Nunn-Lugar” concept may be a viable option, allowing supervising states to enact control measures that are very difficult to reverse.
Over the last century, Korea’s housing culture has undergone many significant changes. The organization of interior housing space has also dramatically changed, with each space developing a different physical form and with the connections between each space having also been altered. Accordingly, terms given to such corresponding areas have had different meanings. This study aims to explore daecheong, one of the most important living areas in Korean housing, which, with modernization, has gradually transformed into what might be termed geosil (living room). This study will examine daecheong by classifying its history of change into a series of time periods. By analyzing the fundamental changes of Korean residential space through the accommodation of modern-day needs, this article will make the following main arguments: first, a common space has been established for the whole family instead of separate areas based on gender; second, the physical distinctions between the main space and individual rooms have been blurred; third, living space has been reorganized in terms of function and specialization; and fourth, interspace relations have become independent. The final research findings will show that Korean residential culture has partly maintained its unique cultural features while simultaneously going through the collisions and conflicts in the process of embracing housing culture of modern-day lifestyles.