• The Journal of Korean Philosophical History
• /
• no.36
• /
• pp.135-172
• /
• 2013

Two schools represent the Li theory of nature in the 19th century. They are the Li's superintendence school of Lee Hangno, Ki Jungchin and Lee Jinsang and the Li and Ki's mutual superintendence school of Chun Woo. They share a theoretical concern about the blockage of Ki's free rein. However, their concepts of superintendence are very different. Thus, various disputes arise among them and consequently different solutions are proposed. The Li's superintendence school applies Li's power even in the actual world, which has completely dominated Ki by conferring dynamic power on Li. However, Chun Woo, a representative theorist of Li and Ki's mutual superintendence, accepts only Ki's dynamic power. By denying Li's dynamic power, he argues that there is no other thing than Ki which takes the lead in reality. His solution to block Ki's free rein is to make Ki(mind) a disciple of Li(standard or nature) and to make Ki follow Li's lead.

• Archives of design research
• /
• v.18 no.4 s.62
• /
• pp.297-302
• /
• 2005

A house in the traditional Korean living had a shape without shape containing all the acts, emotions, and reason of a human being and was an integrated whole creating a life by involving in all the diverse acts. In this vein, a good house for the Asian people should emotion to make the residents healthy rather than comfortable and have its own life constantly changing, exercising, and creating and circulating ch'i(氣). This study presents a house design plan with the focus on the circulation of ch'i(氣) in order to create a space for a healthy body and free spirit. By approaching ch'i from the two aspects of spirit and body, the ways were examined to make a house be full of ch'i and breathe itself as if it were alive along with humans. And the case of Jungam's design process was illustrated.

• 한국상하수도협회지
• /
• s.27
• /
• pp.14-17
• /
• 2009

전라남도 영암군 영암읍과 강진군 성전면의 경계에 위치한 해발 809m 월출산의 기(氣)를 받아서인지 영암군 수도사업소의 하루하루는 생기가 넘친다. 작은 군에 속하지만 군민을 위한 물 사랑의 마음만큼은 그 어느 곳보다 크고 넓다.

• The Journal of Korean Philosophical History
• /
• no.25
• /
• pp.167-196
• /
• 2009

Youlgok's thoughts on mind are represented both in his one-road theory of mind, nature, emotion and will and in his one-way theory of Li riding on a dynamic Ki. The one-road theory has two meanings. First, it means that mind, nature, emotion and will are not separate things, but those three things other than mind belong to mind, which only different phases of mind. Second, it means that human desire and moral will, inborn nature and dispositional nature, four clues and seven emotions are not sets of mind opposing each other forever, but sets of mind which can be sublated in the end. The one-way theory of Li riding on a dynamic Ki explains the relation of mind and nature in terms of Li and Ki. In Youlgok's theory, Ki(mind) is the subject of operating dynamics and Li(nature) is the content of operated results. Nature appeared through operating mind is emotion. Li riding on a dynamic Ki means both that Li superintends Ki(operates Ki's standard), and that it realizes itself through Ki. In a word, mind is the subject realizing nature, and mind operates under the control of nature. In this way, Youlgok pays attention on both Li's norm and Ki's dynamic.

• Journal of Korean Medical classics
• /
• v.18 no.4 s.31
• /
• pp.93-100
• /
• 2005

정(精), 기(氣), 신감칭인체지삼보, 시인체재생명활동중소필수적중요물질(是人體在生命活動中所必需的重要物質). 우기시정이다종함의(尤其是精以多種含意), 재인체급자연계중광위응용(在人體及自然界中廣爲應用). 인차(因此), 본론문대황제내경중출현적정적함의진행료연구(本論文對黃帝內經中出現的精的含意進行了硏究), 취기최중요적함의(取其最重要的含意), 인위정시생식지정화수곡지정(認爲精是生殖之精和水穀之精), 시인체지정(是人體之精).

• Monthly Duck's Village
• /
• s.73
• /
• pp.94-95
• /
• 2009

• Journal of Oriental Neuropsychiatry
• /
• v.11 no.1
• /
• pp.103-113
• /
• 2000

The aim of this study is to review the concepts of Jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) in the light of the Jungian psychology. According to the explanations of the Jungian psychology human beings have archetypes-a priori conditioning factors-in the collective unconscious. These archetyps are concerned with common concepts conceived by mankind about the fundamental elements which constitute the universe and the existence. The archetype is perceived in a symbol, hence Jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) also are these symbolic representations which had common background of mankind. The meaning of Jing(精) is emphasized as psychic and physical elements, and concerned with instinct. Qi(氣) corresponds to Jung's definition of libido as life energy. The concept of Shen(神) has the value of the self archetype as whole psyche's president principle. Hun(魂) and Po(魄) are intuitive notions of the Orient compared with Animus and Anima which are characteristic representations. However from a standpoint of autonomous energy as archetype the difference would be diminished. Considering each purpose of Hun(魂) and Po(魄) Hun(魂) has a intention of integrating the unconscious flux into consciousness while Po(魄) has a tendency toward instinct to secure a body. It is precious to recognize deeply that these concepts of jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) play an important part which mediate between the unconscious and consciousness, psyche and body as symbols.

• Journal of Oriental Neuropsychiatry
• /
• v.14 no.2
• /
• pp.1-14
• /
• 2003

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one's mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)' 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi(氣), and using dynamics of Gi(氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one‘s own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Journal of Korean Medical classics
• /
• v.23 no.1
• /
• pp.217-233
• /
• 2010

"Singijonmangron(神氣存亡論; theory of mind-spirit activities)" is a medical discourse of Janggyeongak(張景岳) in the Ming[明] dynasty, and "Wongijonmangron(元氣存亡論; theory of original gi functioning)" is a work by Seoryeongtae(徐靈胎) in the Qing[淸] dynasty. One emphasized the importance of mind-spirit activities and the other said seriously about original gi functioning. We did a study on these two medical theories, and began with identifying the meaning of 'Gi' among the ancient chinese philosophy and medicine such as "Hwangjenaegyeong(黃帝內經)". After that, we showed the general 'Gi' and its variations in the meaning of 'Gi' according to name and function in "Hwangjenaegyeong(黃帝內經)"and other classics of prominent historic scholars of medicine, finally trying to find out the essentials of mind-spirit[神氣] by Janggyeongak(張景岳) and original gi[元氣] by Seoryeongtae(徐靈胎).

• Journal of Sasang Constitutional Medicine
• /
• v.8 no.2
• /
• pp.11-39
• /
• 1996

The purpose of this investigation is to seek the concepts of the Nature and the Emotion in the Sasang Constitutional Medicine. The results summerized as following. 1. When feelings like joy, anger, sorrow and happiness are kept in heart this state is the Nature. When they are expressed this state is the Emotion. In this point Confucianism and the Sasang Constitutional Medicine are same each other. 2. The Nature and Emotion of Confucianism are the psychic concepts. But the Nature and Emotion of the Sasang Constitutional Medicine are the psychosomatic concepts. 3. QI(氣) of joy, anger, sorrow and happiness, each of them share with qi(氣) of the Nature and Emotion. Qi(氣) of the Nature and Emotion directly influence the formation of Sasang Constitution, physiological and pathological state. As mentioned above, though the Nature and Emotion of the Sasang Constitutional Medicine come from Confucianism they are used the more opened conception.