224:: using the Classics themselves to reclaim the right for women to access education and philosophy. In her writings, she discussed her cosmic view on the supremacy of gi (energy) over i (reason) and human relations based on the principle of equality. She also discussed the Four Beginnings (benevolence, righteousness, etiquette and wisdom) and the Seven Emotions (joy, anger, grief, terror, love, hate and desire).
243:), which states that a woman must be a follower of her father and then of her husband and finally of her son. As stated by Kim Sung-moon, it was ironically the same series of unfortunate deaths in Im Yunjidang's life that deprived her of the possibility to follow three Ways of the virtuous Confucian woman, and that granted her the freedom to study neo-Confucian texts and develop her own philosophical thoughts.
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family. Due to the hardships of her life, like the death of her father, retreat of the family to a mountain village, she was less pressured by the usual stereotypes of her time. Moreover, her brother, Im Seong-ju have been moved by her talented mind and helped her to read, access, teach the
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In the end, and despite the gender bias of the
Confucian society, a collection of the written thoughts of Im Yunjidang was compiled and published in 1796, three years after her death, by her brother-in-law Sin Gwang-wu and her younger brother, Im Jeong-ju. This
208:, and they eventually had a child, but she became a widow 8 years later in 1747 and her child died at a young age. After her husband's death, she partook her life between helping her family-in-law and committing to the Classics.
201:), written by her younger brother Im Jeong-ju (δ»» ι ε¨), had said that Im Yunjidang was gifted in academics, so that she and her brothers often had discussions about scriptures, history, people, and politics.
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period. She defended the right for a woman to become a
Confucian master and argued that men and women did not differ in their human nature by interpretations of
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and others. It should be noted also that few women were published in Joseon-Korea. She was alongside the poet
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She is counted as one of the first female
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In no place of her writings does she proactively resist neo-Confucian social norms, including the
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In 1739, at the age of 19, she married Shin Gwang-yu a scholar from
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Women and
Confucian Cultures in Premodern China, Korea, and Japan
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Kim
Youngmin (2011). Kim Youngmin; Pettid, Michael J. (eds.).
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251:has been handed down to nowadays.
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629:Kim Youngmin 2011
617:Kim Sungmoon 2014
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