Pub Date : 2021-11-16DOI: 10.18399/acta.2010.13.1.003
E. Jung, Kenneth R. Robinson
Abstract:During the Edo period in Japan, the Emperor held authority in Kyoto, but the Shogun held power in Edo. This paper considers how the government of Chosŏn Korea responded to this situation by examining the roles of clothing in the 1682 Communication Embassy to Japan. Close examination of both literary and visual sources reveals that before entering the emperor’s capital of Kyoto, the Envoy and other Korean officials of high-ranking posts changed into formal clothing for entering the capital. Wearing formal clothing as a sign of respect, they displayed courtesy to the Emperor, and thus expressed propriety as foreign envoys. The formal clothing of the Envoy and the Vice Envoy were prepared by the Bureau of Wardrobe, which also demonstrates that the Korean government expressed goodwill through clothing and that the King of Chosŏn and his officials took propriety seriously.
{"title":"Korean Clothing and the Emperor of Japan in the 1682 Korean Embassy to Japan","authors":"E. Jung, Kenneth R. Robinson","doi":"10.18399/acta.2010.13.1.003","DOIUrl":"https://doi.org/10.18399/acta.2010.13.1.003","url":null,"abstract":"Abstract:During the Edo period in Japan, the Emperor held authority in Kyoto, but the Shogun held power in Edo. This paper considers how the government of Chosŏn Korea responded to this situation by examining the roles of clothing in the 1682 Communication Embassy to Japan. Close examination of both literary and visual sources reveals that before entering the emperor’s capital of Kyoto, the Envoy and other Korean officials of high-ranking posts changed into formal clothing for entering the capital. Wearing formal clothing as a sign of respect, they displayed courtesy to the Emperor, and thus expressed propriety as foreign envoys. The formal clothing of the Envoy and the Vice Envoy were prepared by the Bureau of Wardrobe, which also demonstrates that the Korean government expressed goodwill through clothing and that the King of Chosŏn and his officials took propriety seriously.","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75354757","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Troubled Tiger: Businessmen, Bureaucrats, and Generals in South Korea by Mark L. Clifford (review)","authors":"","doi":"10.5860/choice.36-0441","DOIUrl":"https://doi.org/10.5860/choice.36-0441","url":null,"abstract":"","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73732648","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-16DOI: 10.18399/ACTA.2008.11.1.001
Don Baker
Abstract:Korean Studies in the English-speaking world has reached a significant turning point in this first decade of the twenty-first century. If we make the correct turn, it will continue to advance, promoting greater understanding of Korean history and culture in academia as well as a heightened recognition of the distinctiveness of Korean culture in the wider world. However, if we make the wrong turn, Korean Studies could stagnate and grow less, not more, productive.What is the right direction for Korean Studies in the English-speaking world? We have already made a lot of progress in providing material in translation to help our students and others gain access to Korea history and culture through the words of Koreans themselves. However, most of that material has been state-centered, focusing on politics and the cultural productions of the wealthy and well-educated governing elite. We need to move beyond state-centered documents and translate more material on daily life, especially the Eves on the non-elite, to give those who can’t read that material in the original a better sense of what it was like to Eve in Korea a thousand, five hundred, or even just fifty years ago. In this article, I will make some specific suggestions for the type of material we should think about translating.
{"title":"Translating Lives: Moving Beyond State-Centered Translations","authors":"Don Baker","doi":"10.18399/ACTA.2008.11.1.001","DOIUrl":"https://doi.org/10.18399/ACTA.2008.11.1.001","url":null,"abstract":"Abstract:Korean Studies in the English-speaking world has reached a significant turning point in this first decade of the twenty-first century. If we make the correct turn, it will continue to advance, promoting greater understanding of Korean history and culture in academia as well as a heightened recognition of the distinctiveness of Korean culture in the wider world. However, if we make the wrong turn, Korean Studies could stagnate and grow less, not more, productive.What is the right direction for Korean Studies in the English-speaking world? We have already made a lot of progress in providing material in translation to help our students and others gain access to Korea history and culture through the words of Koreans themselves. However, most of that material has been state-centered, focusing on politics and the cultural productions of the wealthy and well-educated governing elite. We need to move beyond state-centered documents and translate more material on daily life, especially the Eves on the non-elite, to give those who can’t read that material in the original a better sense of what it was like to Eve in Korea a thousand, five hundred, or even just fifty years ago. In this article, I will make some specific suggestions for the type of material we should think about translating.","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77219623","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Don Baker, Ahn Seohyun, Bruce Fulton, Djuna, Larisa McNeil, Seung-Ah Lee, Michael C. E. Finch, James H. Grayson, Serk-Bae Suh, Janet L. Poole, Jesse D. Sloane, Barry Welsh, Jeong Eun Annabel We, Charles Montgomery, A. Muller, Andrew Jackson, Richard D. McBride, Sem Vermeersch, Michael C. Kalton, Nae-Hyun Kwon, Jin-Kyung Park, Fyodor Tertitskiy, Young-Jun Lee
Abstract:Wŏnhyo (617–686) is known to the world as Korea’s leading Buddhist thinker and scriptural commentator, mainly due to his numerous exegeses and treatises that attempted to sort out the plethora of new Buddhist ideas generated in the fifth through seventh centuries in East Asia—ideas produced both through the continued influx of newly translated Indian texts, as well as the rapid appearance of fresh East Asian interpretations of the Buddhist doctrine. Wŏnhyo is especially noted for being the only scholar among the great East Asian commentators who had neither sectarian affiliation nor took a sectarian-based approach in the interpretation of Buddhist doctrines. Thus, the privileging of a specific sectarian approach was for Wŏnhyo impossible, since he saw each of the various doctrinal streams of Buddhism as representing a distinct but valid piece of the vast Mahāyāna system—as true as any other piece, but not to be seen as some kind of “ultimate” doctrine. Wonhyo’s method—known as hwajaeng 和諍 (“harmonization”)—is characterized by the juxtaposing of two or more divergent theoretical positions, comparing them, and clarifying their distinctive assumptions and aims. Once these assumptions are properly apprehended, what on the surface appear to be contradictory opinions are shown to be commensurate with each other from a deeper perspective. This article examines in detail the range of motivations, methodologies, and approaches seen in Wonhyo’s hwajaeng project. Wonhyo’s approach will be examined in terms of three general aspects, which straddle the range of doctrinal/ scholastic, logical/philosophical, and religious, with the religious showing at least three levels of profundity.
{"title":"Editor’s Note","authors":"Don Baker, Ahn Seohyun, Bruce Fulton, Djuna, Larisa McNeil, Seung-Ah Lee, Michael C. E. Finch, James H. Grayson, Serk-Bae Suh, Janet L. Poole, Jesse D. Sloane, Barry Welsh, Jeong Eun Annabel We, Charles Montgomery, A. Muller, Andrew Jackson, Richard D. McBride, Sem Vermeersch, Michael C. Kalton, Nae-Hyun Kwon, Jin-Kyung Park, Fyodor Tertitskiy, Young-Jun Lee","doi":"10.5070/bs327161272","DOIUrl":"https://doi.org/10.5070/bs327161272","url":null,"abstract":"Abstract:Wŏnhyo (617–686) is known to the world as Korea’s leading Buddhist thinker and scriptural commentator, mainly due to his numerous exegeses and treatises that attempted to sort out the plethora of new Buddhist ideas generated in the fifth through seventh centuries in East Asia—ideas produced both through the continued influx of newly translated Indian texts, as well as the rapid appearance of fresh East Asian interpretations of the Buddhist doctrine. Wŏnhyo is especially noted for being the only scholar among the great East Asian commentators who had neither sectarian affiliation nor took a sectarian-based approach in the interpretation of Buddhist doctrines. Thus, the privileging of a specific sectarian approach was for Wŏnhyo impossible, since he saw each of the various doctrinal streams of Buddhism as representing a distinct but valid piece of the vast Mahāyāna system—as true as any other piece, but not to be seen as some kind of “ultimate” doctrine. Wonhyo’s method—known as hwajaeng 和諍 (“harmonization”)—is characterized by the juxtaposing of two or more divergent theoretical positions, comparing them, and clarifying their distinctive assumptions and aims. Once these assumptions are properly apprehended, what on the surface appear to be contradictory opinions are shown to be commensurate with each other from a deeper perspective. This article examines in detail the range of motivations, methodologies, and approaches seen in Wonhyo’s hwajaeng project. Wonhyo’s approach will be examined in terms of three general aspects, which straddle the range of doctrinal/ scholastic, logical/philosophical, and religious, with the religious showing at least three levels of profundity.","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88612522","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-05DOI: 10.18399/ACTA.2020.23.2.005
C. F. Synn
Abstract:Korean hyperrealism, a style that transfers photographic imagery and conventions to the medium of painting, is one of the few art forms of the late 1970s that has yet to receive substantive re-evaluation. Contrary to some critics’ derogatory dismissals, the style raises issues of cultural identity central to the aesthetics and critical theory of art after the Korean War. This study investigates how the hybrid forms and iconographical attention paid by Korean hyperrealism to common objects of everyday life reflect Korean society at a time when sophisticated encounters of opposing socio-political identities were taking place. After reviewing the history of this little known art form, especially of its critical discourse with prevalent social currents in the Korea of the period, the present study proceeds to define its iconography in relation to its “cultural other,” American hyperrealism. Many works of Korean hyperrealism engage some of the most pressing issues of Korea in the 1970s. In terms of subject matter, the works show complicated views of the character of the urbanization policies under President Park Chunghee (Pak Chŏnghŭi 朴正熙). Formally, the works present photographic details with a monochromatic tendency, a minimal surface infused with a sense of real-time theatricality, and an image of actual objects confluent with the illusionistic details. Juxtaposing and combining many antithetical concepts in an attempt to maintain a fragile balance, Korean artists struggled to create a culturally relevant mode of modernist expression and representation, and thereby translate their experience into a distinctive artistic language that is unique to their time period.
{"title":"Hyperrealism in Korea in the Late 1970s","authors":"C. F. Synn","doi":"10.18399/ACTA.2020.23.2.005","DOIUrl":"https://doi.org/10.18399/ACTA.2020.23.2.005","url":null,"abstract":"Abstract:Korean hyperrealism, a style that transfers photographic imagery and conventions to the medium of painting, is one of the few art forms of the late 1970s that has yet to receive substantive re-evaluation. Contrary to some critics’ derogatory dismissals, the style raises issues of cultural identity central to the aesthetics and critical theory of art after the Korean War. This study investigates how the hybrid forms and iconographical attention paid by Korean hyperrealism to common objects of everyday life reflect Korean society at a time when sophisticated encounters of opposing socio-political identities were taking place. After reviewing the history of this little known art form, especially of its critical discourse with prevalent social currents in the Korea of the period, the present study proceeds to define its iconography in relation to its “cultural other,” American hyperrealism. Many works of Korean hyperrealism engage some of the most pressing issues of Korea in the 1970s. In terms of subject matter, the works show complicated views of the character of the urbanization policies under President Park Chunghee (Pak Chŏnghŭi 朴正熙). Formally, the works present photographic details with a monochromatic tendency, a minimal surface infused with a sense of real-time theatricality, and an image of actual objects confluent with the illusionistic details. Juxtaposing and combining many antithetical concepts in an attempt to maintain a fragile balance, Korean artists struggled to create a culturally relevant mode of modernist expression and representation, and thereby translate their experience into a distinctive artistic language that is unique to their time period.","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-01-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80218729","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.18399/ACTA.2020.23.1.002
Hansang A. Kim
Abstract:Taking recourse to the Aristotelian theory of four causes and the distinction between substance and accidents, as well as to the concept of intellectual consciousness (lingjue 靈覺), Matteo Ricci (Li Madou 利瑪竇, 1552–1610) argued that the notions of taiji 太極 and li 理 as expounded by Zhu Xi 朱熹 (1130–1200) cannot serve as the origin of existence, as their metaphysical equivalent God, does in Catholic Christianity. Taiji and li do not have consciousness and are moreover merely “accidents.” Unlike “substance,” an “accident” is something that is not essential for something to be what it is. Tasan Chŏng Yagyong 茶山 丁若鏞 (1762–1836) follows Ricci in claiming that li is but an accident, and no more than the “formal cause” of each individual object. A “formal cause” is what something is or should be, as distinct from the “material cause” (that of which it is made), the “efficient cause” (that which gives it shape or motion), or the “final cause” (the goal for which it is intended). Ricci and Tasan did not acknowledge the role of li as the “principle, ground, cause or the reason for the existence and operation of qi 氣” (suoyi 所以) as held by Zhu Xi’s school of nature and principle. Like Ricci, Tasan also dismissed the concept of taiji as “the undifferentiated state before heaven and earth came to be divided.” However, Tasan diverged markedly from Ricci with respect to the critique of the tenet “Nature is in fact principle (Xing ji li 性卽理)”. Although Tasan and Ricci both separated xing 性 from li and deconstructed the meaning of xing from its connotation of original moral human nature, Tasan’s reconstructed xing is quite different from Ricci’s understanding “nothing other than the fundamental (ben 本) essence (ti 體) of each category of things.” Tasan’s unique contribution is his new definition of xing (K. sŏng) as the appetite or preference/proclivity [for the moral good] (K. kiho, C. shihao 嗜好), which is quite Mencian in its affirmation of the presence of an incipient tendency toward the good in human beings. That he mentions that this xing (K. sŏng), although divested of its a priori metaphysical connotations, is still mandated and bestowed by heaven as stated in the Zhongyong 中庸 [Doctrine of the Mean] further testifies to Tasan’s continued engagement with the classics.
摘要:利玛窦(李麻都，1552-1610)根据亚里士多德的四因论、物质与偶然的区别以及意识的概念，认为朱熹(1130-1200)所阐述的太极和李氏的概念不能作为存在的起源，就像天主教基督教中形而上学的上帝一样。太极和理没有意识，而且只是“偶然”。与“物质”不同，“事故”是指对某物的存在并不重要的东西。Tasan Chŏng Yagyong茶山丁若鏞(1762 - 1836)是利玛窦在李声称只是意外,和不超过每个对象的“正式的原因”。“形式原因”是指某物是什么或应该是什么，与“物质原因”(构成它的原因)、“有效原因”(赋予它形状或运动的原因)或“最终原因”(目的)截然不同。利玛窦和塔山不承认礼是朱熹天理学派所认为的“气势存在和运行的原则、依据、原因或原因”。像利玛窦一样，塔桑也摒弃了太极的概念，认为它是“天地分裂之前的无差别状态”。然而，在对“自然即是理”的批判上，他与利玛窦有明显的分歧。虽然塔桑和利玛窦都将“行”从“理”中分离出来，并将“行”的意义从“本来的道德人性”的内涵中解构出来，但塔桑对“行”的重构与利玛窦对“一切事物的本质性”的理解是截然不同的。塔桑的独特贡献在于他将“行”(K. sŏng)定义为[对道德善的]欲望或偏好/倾向(K. kiho, C. shihao)，这是相当Mencian的，因为它肯定了人类对善的初步倾向的存在。他提到的“行”(K. sŏng)，虽然剥夺了其先验的形而上学内涵，但仍然是《中庸》中规定的上天的授权和赐予，这进一步证明了他与经典的持续接触。
{"title":"Critique of the Theory of Nature (xing) and Principle (li) in the Philosophy of Zhu Xi: Matteo Ricci and Chŏng Yagyong","authors":"Hansang A. Kim","doi":"10.18399/ACTA.2020.23.1.002","DOIUrl":"https://doi.org/10.18399/ACTA.2020.23.1.002","url":null,"abstract":"Abstract:Taking recourse to the Aristotelian theory of four causes and the distinction between substance and accidents, as well as to the concept of intellectual consciousness (lingjue 靈覺), Matteo Ricci (Li Madou 利瑪竇, 1552–1610) argued that the notions of taiji 太極 and li 理 as expounded by Zhu Xi 朱熹 (1130–1200) cannot serve as the origin of existence, as their metaphysical equivalent God, does in Catholic Christianity. Taiji and li do not have consciousness and are moreover merely “accidents.” Unlike “substance,” an “accident” is something that is not essential for something to be what it is. Tasan Chŏng Yagyong 茶山 丁若鏞 (1762–1836) follows Ricci in claiming that li is but an accident, and no more than the “formal cause” of each individual object. A “formal cause” is what something is or should be, as distinct from the “material cause” (that of which it is made), the “efficient cause” (that which gives it shape or motion), or the “final cause” (the goal for which it is intended). Ricci and Tasan did not acknowledge the role of li as the “principle, ground, cause or the reason for the existence and operation of qi 氣” (suoyi 所以) as held by Zhu Xi’s school of nature and principle. Like Ricci, Tasan also dismissed the concept of taiji as “the undifferentiated state before heaven and earth came to be divided.” However, Tasan diverged markedly from Ricci with respect to the critique of the tenet “Nature is in fact principle (Xing ji li 性卽理)”. Although Tasan and Ricci both separated xing 性 from li and deconstructed the meaning of xing from its connotation of original moral human nature, Tasan’s reconstructed xing is quite different from Ricci’s understanding “nothing other than the fundamental (ben 本) essence (ti 體) of each category of things.” Tasan’s unique contribution is his new definition of xing (K. sŏng) as the appetite or preference/proclivity [for the moral good] (K. kiho, C. shihao 嗜好), which is quite Mencian in its affirmation of the presence of an incipient tendency toward the good in human beings. That he mentions that this xing (K. sŏng), although divested of its a priori metaphysical connotations, is still mandated and bestowed by heaven as stated in the Zhongyong 中庸 [Doctrine of the Mean] further testifies to Tasan’s continued engagement with the classics.","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89918137","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.18399/ACTA.2020.23.1.003
Sarah Yoon
Abstract:Cho Namju’s 82-nyŏnsaeng Kim Chiyŏng is a 2016 bestselling Korean novel that has received international attention. Having achieved immense popularity in Korea, the novel has become a centerpiece of recent feminist discussions in Korea through its exposure of contradictions in and between the patriarchal regime and a neoliberal society. This article explores the tensions and contradictions of these two models of social organization and their uneasy alliance in this novel, particularly in the narrated experiences of young mothers.
摘要:赵南柱的《82-nyŏnsaeng Kim Chiyŏng》是2016年备受国际关注的畅销韩国小说。这部小说在韩国广受欢迎，通过揭露男权制度和新自由主义社会之间的矛盾，成为最近韩国女权主义讨论的焦点。本文探讨了这两种社会组织模式的紧张和矛盾，以及它们在这部小说中令人不安的联盟，特别是在年轻母亲的叙述经历中。
{"title":"Between Patriarchy and Neoliberalism: Cho Namju’s 82-nyŏnsaeng Kim Chiyŏng","authors":"Sarah Yoon","doi":"10.18399/ACTA.2020.23.1.003","DOIUrl":"https://doi.org/10.18399/ACTA.2020.23.1.003","url":null,"abstract":"Abstract:Cho Namju’s 82-nyŏnsaeng Kim Chiyŏng is a 2016 bestselling Korean novel that has received international attention. Having achieved immense popularity in Korea, the novel has become a centerpiece of recent feminist discussions in Korea through its exposure of contradictions in and between the patriarchal regime and a neoliberal society. This article explores the tensions and contradictions of these two models of social organization and their uneasy alliance in this novel, particularly in the narrated experiences of young mothers.","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88335924","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.18399/ACTA.2020.23.1.001
Kim Jong-bok
Abstract:A typical model explaining pre-modern international relationships in East Asia is the tribute system in which Chinese emperors granted office titles to monarchs of surrounding states who in turn paid tribute to the Chinese throne. This model, which depends on the historical records of the state bestowing titles, cannot fully explain the international relationships centering on China for it fails to account for the internal conditions of the surrounding states. This study examines changes in the Tang bestowal of titles to determine the position and status of Silla and Parhae in the world order for which Tang hoped. The Tang bestowal of titles reflected its intended world order and its policy for implementing that order. The bestowed titles had to be changed if Tang intentions were not realized. Changes in Tang titles reflect Silla and Parhae responses to Tang policy; Tang upgraded titles when Silla and Parhae accepted Tang policies and downgraded them when they resisted.
{"title":"Diplomatic Priorities: Changes in the Tang Bestowal of Titles on Silla and Parhae","authors":"Kim Jong-bok","doi":"10.18399/ACTA.2020.23.1.001","DOIUrl":"https://doi.org/10.18399/ACTA.2020.23.1.001","url":null,"abstract":"Abstract:A typical model explaining pre-modern international relationships in East Asia is the tribute system in which Chinese emperors granted office titles to monarchs of surrounding states who in turn paid tribute to the Chinese throne. This model, which depends on the historical records of the state bestowing titles, cannot fully explain the international relationships centering on China for it fails to account for the internal conditions of the surrounding states. This study examines changes in the Tang bestowal of titles to determine the position and status of Silla and Parhae in the world order for which Tang hoped. The Tang bestowal of titles reflected its intended world order and its policy for implementing that order. The bestowed titles had to be changed if Tang intentions were not realized. Changes in Tang titles reflect Silla and Parhae responses to Tang policy; Tang upgraded titles when Silla and Parhae accepted Tang policies and downgraded them when they resisted.","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82888234","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Many scholars have sought to find the fundamental causes of the current environmental and ecological crisis in the anthropocentric view of nature and the mechanical view of the world. In this regard, there has been a gradual increase in the number of scholars who, during the process of searching for alternative views of nature and the world, have paid attention to Asian philosophies. In particular, attention has been paid to the view of nature rooted in the unity of heaven and man, organic view of nature, and life-ismbased view of the world. Certain studies have dealt with the philosophies of Korean Confucian scholars such as Yi Hwang, Yi Yi, Hong Taeyong, and Ch’oe Han’gi from the standpoint of environmental ecology. However, the number of such studies remains limited, and the approach employed in such studies has been restricted to the general characteristics of Confucian thought. However, the claim that Confucian thought is fundamentally limited as an anthropocentric ethical philosophy is one that is difficult to refute. The analysis of the ecological discourses within Confucianism and Korean Confucianism should not be limited to the development of alternative ecological thought, but also focus on practical applications such as the establishment of ecological politics and economics, as well as the abstinence of desire.
{"title":"Editor’s Note","authors":"M. O’Rourke","doi":"10.1111/yrev.13651","DOIUrl":"https://doi.org/10.1111/yrev.13651","url":null,"abstract":"Abstract:Many scholars have sought to find the fundamental causes of the current environmental and ecological crisis in the anthropocentric view of nature and the mechanical view of the world. In this regard, there has been a gradual increase in the number of scholars who, during the process of searching for alternative views of nature and the world, have paid attention to Asian philosophies. In particular, attention has been paid to the view of nature rooted in the unity of heaven and man, organic view of nature, and life-ismbased view of the world. Certain studies have dealt with the philosophies of Korean Confucian scholars such as Yi Hwang, Yi Yi, Hong Taeyong, and Ch’oe Han’gi from the standpoint of environmental ecology. However, the number of such studies remains limited, and the approach employed in such studies has been restricted to the general characteristics of Confucian thought. However, the claim that Confucian thought is fundamentally limited as an anthropocentric ethical philosophy is one that is difficult to refute. The analysis of the ecological discourses within Confucianism and Korean Confucianism should not be limited to the development of alternative ecological thought, but also focus on practical applications such as the establishment of ecological politics and economics, as well as the abstinence of desire.","PeriodicalId":42297,"journal":{"name":"Acta Koreana","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74990682","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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