• The Journal of Korean Philosophical History
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• no.43
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• pp.203-230
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• 2014

Education system of Korea faced to enterance examination of universities in modern capitalism society. Education authority is confused by this, and then schools lost their goal for education. Mu-Wi in "Tao Te Ching" of Lao-tzu in one of Chinese old philosophers and ${\kappa}{\varepsilon}vo{\varsigma}$ of "Philippians" 2:6-11 give important meanings to modern people. Mu-Wi is anti-meaning of Jak-Wi or In-Wi, and means doing with natural state. This means that politicians do follow natural rule returing Jak-Wi or In-Wi to Mu-Wi in society with Jak-Wi or In-Wi. In addition, the meaning of ${\kappa}{\varepsilon}vo{\varsigma}$ is to love and serve people for calling of mankind from God through Jesus who gave himself to death in the society with hate and Jealous. It is great lesson of the saint and gives valuable and important meaning in education reality of Korea.

• The Journal of Korean Philosophical History
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• no.32
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• pp.185-213
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• 2011

This thesis is studing Kim Chi-in's Life and Confucianism-Buddhism-Taoism-Unity of Namhak lind on Jinan in Junbuk. He combined thought of Confucianism-Buddhism-Taoism and drawed up religious doctrine, after spotting internal and external troubles of nation. Kim Chi-in was influenced by Lee Un-gyu's thought of Confucianism-Buddhism-Taoism-Unity. He spoke with emphasis of Tao in doctrine through religious experience. The root of Tao originates in heaven. Although Tao was divided according to Confucianism, Buddhism and Taoism for the human's aspect of thought, it is ultimately the one. In time on explaining the one, he invoked 'eum(陰)', 'yang(陽)', 'che(體)'와 'yong(用)' as concepts of Neo-Confucianism. This ididn't incline to one side of Confucianism, Buddhism and Taoism. While he spoke with emphasis on Confucianism's ethics of 'yang' and 'yong' with Buddhism and Taoism's divine of 'eum' and 'che' as the center, he want to find pivot of thought. He especially seeked Younggamu(詠歌舞) of sing and dancing on training mind and body. This was that he let the people and scholars in retirement demand realization of Tao and aim at real virtue. The study of Kim Chi-in's thought and religion of Confucianism-Buddhism-Taoism-Unity will be an opportunity look around his identity for the traditional native thought and universality.

• Journal of Korean Philosophical Society
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• v.137
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• pp.357-381
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• 2016

${\ll}$Hua shu${\gg}$ is one of the Taoist scriptures written by Tan qiao, a taoist in the late Tang dynasty. The logical structure of his scriptures is very complicated, and its content is profound though it has few pages. To understand ${\ll}$Hua shu${\gg}$ precisely the key words which appear in the Taoism scriptures have been examined. The most important words are: 'Tao', 'Emptiness', 'Shape', and 'Variation'. Tan qiao tried to explain nature, human, and society changes by using these key words, and also asserted that humans can affect their change; we slow our aging, more or less; we prevent our society from its decay and make it stable, more or less. Tan qiao asserted the autonomous feature of humans in ${\ll}$Hua shu${\gg}$ which shows how man manages his own life rather than being stuck in his destiny. This goes the same for society. "One's destiny is not fixed but changeable through his efforts". In Taoism, humans are not beings who have no chance to make change other than living their given destinies but are autonomous. This is again what the Taoist Tan qiao wanted to make clear.

• (The)Study of the Eastern Classic
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• no.63
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• pp.43-82
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• 2016

The purpose of this paper is to study the image of the 16th Century Honam Chinese poetry. for that, Park Sang, Im Eokryeong, Ko Gyeongmyeong in this study. This paper identified the characteristics of Ho Nam poetry is two things. First of all, is "literary talent does not acknowledge" consciousness and image of army. Park Sang, Im Eokryeong, Ko Gyeongmyeong was advanced to the center politics with excellent literary talent to the talents our 16th century Honam. However, at that time, the ruling layer was time to lead the politics. Therefore, the three people to frustration. Yet three people were criticizing the reality. And they thought that they were unhappy. It is unfortunate that they did because of their literary talent to be recognized. Three people were very sensitive to not be recognized literary talent. This is because they were subject to the management by the literary ability. It does not recognize the literary consciousness appears as sword, spear, admiral image. Second, The HwaIbulryu consciousness and image of integrity. Park Sang, Im Eokryeong, Ko Gyeongmyeong thought it not right politics. Yet continued to politics. This is not behavior that is typical scholar. What they did so because we follow a man named Yuhahye. A man named yuhahye pursue life, be it a dirty political reality was to continue the crest. But that never lose their integrity. Three people who will follow the life of this Yuhahye. This is a life attitude graft Japanese apricot flower, oriole, rock of pillar, appears as an image.

• Journal of Oriental Neuropsychiatry
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• v.8 no.1
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• pp.167-182
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• 1997

The fallowing result are obtained through study on the Dao expressed in Korean Oriental medicine and Taoism 1. Putting importance in all, circuration, preventive medicine and psychosomatic medicine is similar to Taoism and Korean Oriental medicine.2. Perfect understanding of No-striving and Emptiness in Taoisma and expension of meaning of Self-transcendence and Empathy can be of use to medical cure.3. Perfect understanding of Dao is essential in maturity of therapist.4. Psychotherapy of Korean Oriental medicine agree with Psychoanalysis and Daseinanalysis from the point of view of the holism.5. Korean oriental medicine is medicine of Dao and Dao is a great help to recover patient's heath.6. The disrase come to dishamony of Qi in Korean Oriental medicine and Taoism.Through the above result, the new cure will come on the basis of Dao, and it will need enlightening Dao to prevent from psychosis.

• Journal of Korean Medical classics
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• v.17 no.4
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• pp.171-175
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• 2004

본 논문에서는 고대 양생사상을 대표하는 "도덕경"과 한의학 양생사상을 대표하는 "황제내경소문 상고천진론"을 중심으로 양생의 의의, 양생의 목표, 방법, 기본사유 등 몇 가지 방면에서 두 경전의 내용을 비교하여 다음과 같은 공통점이 있음을 알 수 있었다. 첫째, 양생은 섭생과 동일한 의미로 천지자연의 이치에 따라 인제 생명을 건강하게 유지하여 장수할 수 있도록 하는 일체의 활동을 의미한다. 둘째, "상고천진론"과 "도덕경"이 모두 육체적 정신적으로 안정상태를 유지하여 질병이 없이 오래 사는 것을 양생의 목표로 삼고 있다. 셋째, 양생의 방법은 두 방면으로 요약할 수 있다. 첫째, 염담무욕(恬淡无欲)을 양생의 핵심요소로 삼았다. 이를 실천하기 위한 구체적 방법으로 노자는 '색(啬)'과 '반박(返朴)'을 제시하였고, 이러한 관념은 "상고천진론"에도 똑같이 보인다. 둘째, 근본 이치인 도(道)에 합치하는 것을 무병장수의 요건으로 삼았으며 구체적인 방법으로 천지자연의 사시음양(四時阴阳)의 규율을 따를 것을 강조하였다. 이는 천인상응사상(天人相应思想)과도 상통한다.

• (The)Study of the Eastern Classic
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• no.49
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• pp.39-71
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• 2012

This paper examines Jang Hyeongwang's cultural awareness and the way of practice by focusing on his spirit of humanities in relation to the understanding of territory and bibliographic materials. In fact, this starts from conflicting evaluations on Jang Hyeongwang's way of learning in the field of Korean history. Jang Hyeongwang emphasizes realization of humanity, which is considered as basic framework of culture. He claims the indivisibility of Dao(道) and culture(mun文) by arguing that almighty principle of Dao manifests itself through phenomena of culture. In other words, Dao is the root of culture and, at the same time, culture is the necessary element of making Dao valuable. Furthermore, he insists that realization of human culture is the gist of manifesting the pattern of nature. In this vein, the roles of human beings are so important in creating humanistic civilization. He considers all kinds of human affairs as the contents of humanistic culture, which are contained in six classics. Especially, He says that the moral is reality of human culture and that literature is a literal expression of humanistic spirit. Thus, he criticizes that there are literatures without moral practices. He pays a special attention to his indigenous culture. He links the cultural understanding of geography, which is the foundation of realizing humanistic spirit, to awareness of Korean territory and grasps the territory in the light of topography of geographic power. Thus, he defines it as "Central Field" which bears comparison with China (middle kingdom). With the positive understanding of his country, he insisted that Korean indigenous culture and custom are as much advanced as China and was so proud of the moral characters and norms that Korean people had formed so far. Moreover, Jang truly exhibited affection to Korean literature, which had formed through Korean history. Kim Hyu, one of his students, activates Jang's will to preservation of Korean culture. Over twenty years, Kim completed Collected Record of Korean Literatures(haedong munhon ch'ongnok 海東文獻總錄). Actually, he started the preparatory works for compiling them. We should keep in mind that this compilation was completed following Japanese Invasion of Korea in 1592. It means that he has cultural awareness of preserving Korean literal heritages. Hence, it can be evaluated as the results of the enhancement of national studies. We have seen that He truly highlights realization of humanistic spirit by insisting the practices of moral values. In fact, his mind is linked to genuine affection to Korean territory, culture and literatures. Such affection can be paraphrased as moral awareness of humanity and its practices. In conclusion, his humanistic spirit should be understood as strong belief on universality of human morality. His cultural awareness of homeland and the will to practices should be considered as cultural pride of Korean intellectual traditions rather than following Chinese culture blindly.

• (The)Study of the Eastern Classic
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• no.55
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• pp.35-58
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• 2014

This thesis is about Chungyongkugyongyonui(中庸九經衍義) by HoiJae Lee Eon Jeok (1491~1553). As many know, he was one of the philosophers representing the 16th century who played a great role in making the Zhūzǐ's Neo-Confucianism settle down in Joseon society through the dispute on TaeGeuk (太極) against Cho Han Bo (?~?). He was also the scholar who firmly established the theoretical system of the Idea for Proper Governance (至治主義). The Supplementary Explanation to the Chapters and Phrases of the Great Studies (大學章句補遺) and the Transcript of Nine Annotations on the Middle Way (中庸九經衍義) were written to argue his thoughts of the Idea for Proper Governance shown in the Great Studies (大學) and the Middle Way (中庸). He said that the Great Studies was more specific in the clauses for the justice of training oneself while the Middle Way more detail in the clauses for the justice of governor. That is, he thought that those books were in the relation of the in-and-outside, so that he argued that kings should take both justices of such for governance. Especially the Transcript of Nine Annotations on the Middle Way was written by following the way of the Annotation Transcript of the Great Studies (大學衍義) by Jin Deok Su (眞德秀), a scholar of Song Dynasty and the Supplementary Explanation to the Annotation Transcript of the Great Studies (大學衍義補) in order to make the King MyeongJong of that period realize the Proper Governance of the Two Great Emperors and Three Great Kings of Ancient China, which greatly influenced the Ten Figures of the Studies for the Great Man (聖學十圖) by ToiGye Lee Hwang and the Abstract of the Studies for the Great Man (聖學輯要) by YulGok Lee Yi.

• (The)Study of the Eastern Classic
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• no.35
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• pp.243-274
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• 2009

This paper attempts to explore the theory of self-cultivation(修養論) for the Unity of Heaven and Man, Mind and Nature(天人心性合一) in the Doctrine of the Mean(中庸). In the unity of heaven and Man, the meaning of the way of Heaven are doctrine of the Mean, sincerity, Nature, Sage, five ways forward, mind of the way, and the meaning of the way of man are thinking to be Cheng(誠之), secularity, the way, education, three methods of excelling, the way of man. The way of Heaven(天道) is the principle of the Universe and give the original Nature to Mankind. The way of Man(人道) is what man should do to accomplish the way of Heaven, and in that process, the unity of Heaven and Man accomplished. The unity of the mand and nature explained by the concept of mind's equilibrium-harmony. When the emotion arise rightly by rectifying mind, the mind unify with the original nature. After the unity of Heaven and Man and the unity of mind and nature, the whole world can governed by nine guidelines(九經) on the base of self-cultivation. There are several methods to get the unity of Heaven and Man and the unity of mind and nature. These are represented by the preserving mind and extending knowledge. In that methods, right timing by watchful when alone, loyalty-sympathetic understanding, selecting Goodness and holding on to it firmly, and fulfilling the mind's equilibrium-harmony

• Journal of the International Relations & Interdisciplinary Education
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• v.2 no.1
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• pp.1-13
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• 2022

In Confucianism, education is also meaningful in teaching and changing, but the meaning of education in Chapter 1 of "Jungyong" is very concise and implicit. In Chapter 1 of "Jungyong", "Cheonmyeong(天命)" is called "Sung(性)", and it is called "Do(道)" to follow "Sung", and it is called "Gyo(敎)" to cultivate this "Do". In short, it is education(Gyo) that is practiced to follow the "Mandate of Heaven(Cheonmyeong)". Therefore, the meaning of education in Chapter 1 of "Jungyong" is in line with "Su(修)". Here, the meaning of education does not mean knowledge transfer or teaching scriptures such as the so-called "Cheonja" or "Analects". It means enlightening and cultivating the principles of the world. Discipline is self-change. The inner expansion of an education is to be cultivated, and the teaching of cultivation to others is to be an education. As such, at least in Chapter 1 of "Jungyong", discipline and education are synonymous. If one goes to oneself, it becomes a discipline, and if one goes to others, it becomes an education. The reason why this is important is that we can reconsider the true meaning of education. The universal definition of education today is the transfer of knowledge or skills. However, in "Jungyong", it was said that education is to help others cultivate them. It is not important to convey knowledge or skills, but to help them realize their own "Mandate of Heaven(Cheonmyeong)" so that anyone can wake up and live happily.