This paper investigates the several characteristics of education view through <A Poem recommending Sohak(勸小學詩)>,which is included in the collection of Kim An Kuk and illuminates its the meaning of the times. Sohak is an important book on self‐culture that is used to enlighten Chosun society through confucian morality. In the early age of Chosun Dynasty, Kim An Kuk wrote <A Poem recommending Sohak(勸小學詩)> to advise to practice the theory of Sohak, which was like an introduction of confucian education, encouraged Hyanggyo students to follow the moral standard of confucian society, and made efforts to educate country people. This enlightenment and being custom(化民成俗) are originated from the active incentive of Sohak education by Jungjong. Kim An Kuk was appointed to the governor of Kyungsang‐do and emphasized Sohak intensively. For this, there were vigorous Sohak education campaigns. In <A Poem recommending Sohak(勸小學詩)>, which was written in this situation, there were three remarkable perspectives of education. One of them is the perspective that accentuate morality. At that time, as the graft and moral corruption of the Hungu pervaded, Kim An Kuk emphasized to recover morality with ethical policy, highlight confucian moral ethics and educate people. Secondly, it is the educational view of underlining practicability. The Hungu highlighted poem and lines and made a display of literature. He criticized it and stressed having moral manner and practicing moral ethics. At last, it is the educational view that emphasizes enlightenment of custom in daily life. <A Poem recommending Sohak(勸小學詩)> by Kim An Kuk accentuates that it is possible that confucian customs are penetrated to daily life naturally and moral confucian human type is formed in the living. Following this, it enunciated that <A Poem recommending Sohak(勸小學詩)> was created to reform the Chosun society in 16th centuries that ethical discipline was collapsed by the corruption and power abuse of the Hungu and through this, it also stated the characteristics of Kim An Kuk’s educational view.
In this article, contained numerical aspects of Classics written in Classical Chinese which selected in text book of middle school curriculum of Korea, China, Japan. This is the study for review the actual aspect of the cultural elements that shared in the cultural area of Chinese character, and analyze the culturally influences the lives of subsequent generations First, the Classic works presented in the textbook case of Korea, contained the Korean writer’s works to the 80% level, the other 20% works are Chinese writers’. In Japan, It contains 30% of the works of native writers, and the remaining 70% are scriptures of Confucianism like the Analects of Confucius or the poetry and prose of Tang and Song dynasty. In the case of China, entirely contains the works of its own. In the case of Korea, compare to China and Japan, the proportion of the scriptures of Confucianism or the poetry and prose of Tang and Song dynasty are significantly less. In this paper, I placed out the view of its causes. The subject of Classical Chinese has been the auxiliary role of Korean language. The number of extant remains of pre‐modern Korean literary works is markedly less. Thus, unlike Korean and Classical Chinese has been the role of Korean Studies in different ways. To emerge as the cultural area of Classical Chinese, the three nations of East Asia have to make standard of the Classical Chinese textbook and this work should come before as ground work for reunion. With these ideas, I suggest “How to configure standard of the Classical Chinese textbooks” are as follows: As is common in the textbooks of the Three nations Classical Chinese textbook, for example, such as ‘the Analects of Confucius’ and ‘the poetry and prose of Tang and Song dynasty’, should be chosen up to 40% of its whole. And then three countries, Korea, China and Japan select the works which represent of its own country by 20% each. Based on this, if performed Classic Chinese lessons, cultural foundation of the three nations of East Asia can be redefined, and even to establish a common understanding based on the Cultural commonalities, to make the standard of Classical Chinese text book may be the key.
This study mainly focuses on Silla jo among Samguk Sagi bongi, and analyzes in 音韻學的(eumwunhakcheok) about names of 王(wang)s, names of bureaucrats and names of government services marked in two or more. I referenced 郭錫良(Kwakseongryang)'s 古音手冊{koeumsuchaek) for estimation of 上古音(sangkoeum) and 中古音chungkoeum). Also this study followed theory of 王力(wangryek) for the discrimination of 同音(dongeum) and 近音(keuneum). Among the names of the kings I could not ascertain historical evidence in whether ‘伐休(Beolhyu) and 發暉(Balhwi)', ‘味鄒(Michu) and 未古(Migo)’ and ‘炤知(Soji) and 毗處(Bicheo)’ are the same or similar sounds. Among above kings the name of a king 炤知(Soji)(照知(Choji)) was recorded in 毗處(Bicheo). It seems to have been documented in a changed form from a Chinese character meaning to a Korean native tongue. Both 炤(so)and 照(cho) in 炤知(Soji)(照知(Choji)) mean ‘光(kwang)’ which represents ‘bright, shining, and light'.(In 炤知(Soji) 知(ji) is a suffix which has no meaning.). 毗處(Bicheo) is the ‘빛(bit)’, the Korean word of 光(kwang). In other words, it is the reading sound of 毗處(Bicheo) representing a Korean word ‘빛(bit)(毗 : 비(bi) + 處 : ㅊ(처)(cheo) = 빛(bit)’. 南解次次雄(Namhaechachawung)'s 王妃(wangbi) 雲帝夫人(Wunjebuin) was recorded in 阿婁夫人(Arubuin) which seems to have been documented in a changed form from a Chinese character meaning to a Korean native tongue. 雲帝(wunje) is the name related to water물(水 : mul). 阿婁아루(aru) is the Korean native tongue of 雲帝(wunje). 阿婁(aru) is another written version of Korean native tongue ‘阿里(ari)’ which represents water. It is the last letter that is the only difference between 阿里(ari) and 阿婁(aru). It can be proved in phonological method. 里(ri) of 阿里(ari) and 婁(ru) of 阿婁(aru) are that 聲紐(seongnyu) is 雙聲(ssangseong) and also vowel or final consonant is similar which is changed each other because the ancient Chinese sounds are similar. That the name of a place ‘始林(sirim)' was rewritten to 雞林(kyerim) is that Korean native tongue 始林(sirim) was changed to Sino‐Korean word '雞林(Kyerim)'. In other words, ‘始 : 새(sae←音(eum) : 시(si))’ was changed to ‘鷄 : 새(sae←訓(hun) : 닭(dark))’.
A Chinese character can be described by a set of characteristics, including stroke number, orthographic structure (e.g. ‘記’ has a horizontal structure vs. ‘隻’ has a vertical structure), symmetry (e.g. ‘開’ has a symmetrical orientation vs. ‘劉’ has a asymmetrical orientation), number of multiple‐character words it is included as a morpheme (e.g. ‘角’ appears in the words ‘角色’, ‘角逐’, ‘角落’ etc.), whether or not it is a phonetic (e.g. ‘交’ and ‘跤’ have the same pronunciation) ort radical, number of neighbors, frequency of appearance in a certain character corpus, and frequency of usage by children in composition etc.. It was accepted since Wang’s work that a character with certain characteristics should, or can, be taught earlier than other characters. According to the Ministry of Education of the Republic of China, an elementary school graduate should learn about 2700 characters. Although the characters and when they should be taught to the children were published in 2008, the ground work of this line of research was conducted by Wang (1930), Hu (1935) and others in the 1930s according to Ai (1955). As far as we know, there was not any research that systematically studied Chinese characters’ characteristics mentioned above, and use the research results as a basis to select the characters for children to learn. This research was designed to collect the information pertinent to these characteristics for a set of characters, and to find a guiding principle for the decision that whether or not a character should be taught in elementary school and which grade it could be taught. In order to achieve the goals, the information concerning the characteristics mentioned above for about 6000 characters were collected using two methods. The first was to collect information relevant to this research from literature. For example, the frequency of a character used in newspaper was obtained from Academia Sinica Balanced Corpus of Modern Chinese, and the frequency of a character’s usage in children books was from the Characters Used in Children Books Research Report. The second method to collect the information was to compute or conduct studies by the researchers of this research. The software C‐CAT was used to compute a character’s stroke number, orthographic structure, role as phonetic and radical, number of neighbors etc.. The writings of 2911 school children in composition classes were collected. The number of different characters used by the children, and the total frequency that a character used by them, and the earliest grade that a character was used were collected. Finally, in order to make the information useful in determining whether or not a character should be taught to elementary school children, a group of elementary school teachers was asked to provide their opinions concerning the importance of the characteristics discussed above in selecting characters for children to learn. Based on this research’s results, the researchers selected a group of characters which could be taught to elementary school children, and suggested when was the earliest grade that they could be taught. The characters will be available online at the following website: http://crl.psy.ntu.edu.tw/.
Lee, Gahwan(1742~1801, 字 廷藻, 號 貞軒․金帶) is a representative Silhak(實學) scholar with Jeong yakyong(1762~1836) of the 18th century. But he is a misfortune man killed in the involvement of Sinyuoksa(1801). He made his mark in the literature, astronomy and mathematics, and was trusted very much from King Jeongjo. Above this, he was interested in the graphonomy and the name of a thing related much with Chinese education. So I have an intention to study Lee Gahwan's perception of chinese character education of 18C, focusing on Jabseul(雜說) which did not receive attention. The Joseon Dynasty had dualism of written letters and vocal language since inception of Chinese character. Scholars had concern on how to translate the chinese‐charactered name of things into Korean because it is common to use the chinese character even after Korean character was invented. Especially the Sillhak scholars of the late Joseon Dynasty were studying not only the philosophical discourse but also the graphonomy and the name of a thing and they were influenced by the growth of little Sinocentrism perception and a bibliographical study of Chinese classics. During this process, they produced many kinds of books in which Korean name was translated into from Chinese name. For example, "Mulbo(物譜)", "Jaemulbo(才物譜)", "Mulmyunggo(物名攷)", "Juklanmulmyunggo(竹欄物名攷)", "Kwangjaemulbo(廣才物譜)", "Mulmyungryuhae(物名類解)". But Jabseul is not the book like books showed above which explain the meaning in Korean language. Jabseul focused on the exact reinterpretation and correction about the Chinese‐ charactered names. He verified what is the original meaning of the name of a thing and what is translated into in Korean language. He want to rectify the misuse of the name of things. This is the prestep for writing a book about the name of things. Lee, Gahwan's work, “Jeongheonswaerok(貞軒瑣錄)”, is handed down in Dongyangmungo of Japan, and this book is related with Jabseul. 「The subject material of Jeongheonswaerok is contained partially in Jabseul. These two works show Lee, Gahwan's spirit of inquiry and historical research. In addition, the problem and direction of chinese character education could be found in these two works. He thought the academic attitude of seeking the original meaning of the name of a thing was needed and the study attitude of sophistry or following the same bad methods should be rejected, because the study of Chinese character and the name of a thing do not merely stay in the name of a thing but it could be the etiquette and the base which might determine the life of people. Even though he died at the age of 1 year before 60, his spirit was handed down to his nephew, Lee hakgyu, his junior, Jeong, yakyong, and established the basis for a different kind of Silhak in late 18C. Also his spirit left a deep aftertaste on the Chinese character education of current 21C.
The basic critical mind in this paper is that we can change the world through the education of Chinese character. In Korea, a perspective that education of Chinese character is conservative is dominant, but it is a fact that there is undeniable inner factor. Therefore the Korean education of Chinese character makes active efforts and attempts multilateral methods in order to break away from the traditional conservatism, then it consequently has new turning point. Lately, many conferences which devise theoretical and substantive measures in education of creativity and personality for education of Chinese character are typical examples. I have suggested that using public campaign is one of good ways as a teaching‐learning method carrying out education of creativity and personality in Middle & High School education of Chinese character. The public campaign is characterized as nationwide, fairness, non‐political, public benefit, rationality, humanism, non‐profit, ethicality and non‐discriminatory. The public campaign places emphasis on rectifying social problems and establishing right ethical consciousness and values. In this respect, it can be a mean that changes the world. If such positive function of public campaign is combined with education of Chinese character, the education will be great method that changes the world. Korea and China are representative nations which are located in a cultural area of Chinese character, when we analyze public campaigns, it is found out that there are considerable number of public campaigns using Chinese characters. The public campaign of China mostly utilizes the shape of Chinese characters. Also there are many campaigns based on the shape of simplified characters(簡體字) and traditional haracters(繁體字). In the case of Korea, it shows various aspects of public campaigns than China, like campaigns using the shape of Chinese characters and vocabulary change, combining culture with Chinese character. The subject of public campaign chiefly deals with the common problem facing the world – typically such as anti‐smoking(no‐smoking), nature conservation, etc ‐ than regional problem. By imagining Chinese characters, the anti‐smoking campaigns of Korea and China deliver messages more effectively. On the other hand, the anti‐smoking campaigns of Western give horrifying impressions with realistic image. Likewise, in a cultural area of Chinese character, Chinese character shows great promise as a function changing the world. In Korea, Chinese character textbooks recently published contain public campaigns using Chinese characters. These can be classified roughly into using the shape of Chinese characters and utilizing word formation ability. However, by concentrating the rhetoric of advertising copy, so examples that can forget and damage intrinsic feature of Chinese character are also seen here and there. In the case of evaluation, I considered public campaigns used in College Scholastic Ability Test which is the most influential exam in Korea. They are divided into patterns asking Chinese character notation, subject and sentence of the chinese classics that is related to contents. The reason why public campaigns used in evaluation are more simple than public campaigns used in textbooks is that there are various restrictions when they are developed into evaluation questions. If we utilize public campaigns using Chinese characters in the learning of Chinese character, we make learners to realize the contemporary value of Chinese characters. Also, we can get effects imprinted the message on learners. For such a reason, it will be got rid of conservative of education of Chinese character and will gain great power to change world through education of Chinese character.
In this study's research aim is searching of scheme in personality education through Chinese poetry education. And research scope is revealed from the necessary Chinese poetry research contents for personality education. Nowadays, in the secondary education, cultivating of talent for development of personality and creativity is emphasizing. Therefore, in order to approach with assignment of the basis of every attention by filial piety, that is to say, the base of humanity becomes personality education, I examined the theme of personality education with filial piety contents to comprised in the Chinese poetry. Nowadays, in the type of a variety of education, school education, society education and domestic education and so on, the youth personality education's problem is a great knotty subject in our society. Neither through the personality education nor solve this youth's a variety of problem. About this method and contents of approach in personality education, I conceived a variety of phases which covered the Chinese poetry in the scope of Chinese letter education, crystal of philosophy and thoughts and words which left by saints. First of all, in this study's aim and scope, I considered the background of Chinese poetry related filial piety performance in moral rules to govern the Five Human Relations of Confucian basis which can be communicated in the human relationship regardless of East and West and time past and present. In the main discourse, I considered that Five Human Relations among the poem pieces which intended not to forget with devotion and filial piety for parents centering filial piety basis of hundred conducts. Pieces' contents is centering works revealed from filial piety such as sincerity of lovable sun, Sincerity of harboring mandarin and sincerity of short grass and also affection of mother by blood and so on. Centering the work revealed from filial piety, if it use in the personality education of the secondary education, it brings to create the mind of original which can be recovered from personality. Like the above one, I intended to suggest a course of youth's personality education through Chinese poetry which was theme of filial piety in the Chinese poetry literature. Therefore, nowadays in the Chinese education, I search the one‐oriented personality education through Chinese poetry in the Chinese letter education and I intended to approach the importance of Chinese letter education.