• The Journal of Korean Philosophical History
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• no.43
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• pp.9-32
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• 2014

Until now, the studies researching the Taoism theories of Joseon Dynasty have mainly dealt around the latter half of Joseon Dynasty. The reason for that was because the 5 cribs of a book Lao Tzu and the 2 crib of a book Changzi were produced after the Imjin-Year Korean-Japanese War(壬辰倭亂,Imjin Waeran). Therefore this thesis extracted the mentions about Taoism from about 200-year history records from Jeong Do-Jeon's Theory, which was the theoretical foundation for early days of Joseon's foundation and the history book King Taejong's Annals(太宗實錄) contained in The Annals of Joseon Dynasty(朝鮮王朝實 錄) and analyzed the extracted historic data as the first work contemplating how the Taoism theories were developed during the first half of Joseon Dynasty. From the analysis, this study drew out the findings as follows. Jeong Do-Jeon and Gwon Geun sharply criticized the Taoism for that it pursued for the techniques of longevity for oneself without moral. They tried to establish the identity of neo-Confucianism on the foundation criticizing the Taoism and the Buddhism. Since then, the Taoism was transformed through the 3 stages in The Annals of Joseon Dynasty. The first stage was the stage transformed 'Lao Tzu' as the witchcraft master of long-live, the technique of the taoist hermit and the super god in Taoism, and regarded the Taoism as heresy and excluded the Taoism. Second stage was the stage trying to see the book Lao Tzu as the core of Taoism theory separately from the 'Hermit Witchcraft' and the 'Taoist gods' the target of fortune-pursue religion beyond from the primary discussion of exclusion. Third stage was revealed as the respects on the art of politics and the art of living described in the book Lao Tzu. That is, the Taoism theories in the first half of Joseon Dynasty was developed with various spectrums from the early days of Joseon's foundation to 15~16 centuries beyond Joseon's strong suppression against the Taoism and the Buddhism in early days. That is the point that the Taoism in the first half of Joseon Dynasty can't be simply interpreted in the neo-Confucianism. During the firs half of Joseon Dynasty, the warm attitude toward the Taoism was created differently from the attitude against suppressing it as a cult, which had been created in the early days of Josen's foundation, and there appeared the changes accepting the art of living and the art of politics theoretically integrating with the Confucianism theories. That is, the book 'Lao Tus' became accepted as the Confucian country's arts of living and politics from a cult book pursuing for immoral log and immortal life. Such acception is revealed as the appearance actively interpreting the books about Laoism in the latter half o Joseon Dynasty.

• Proceedings of the Korea Contents Association Conference
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• 2017.05a
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• pp.157-158
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• 2017

본 연구는 동아시아 담론을 연구방법론으로 하여 최인호의 "상도"을 연구한 것이다. 요약하자면, 인간의 욕망을 극대화한 근대적 삶은 개인에게는 소외된 삶을 가져왔고, 국가 간에는 냉전이데올로기에 따른 여러 분쟁을 낳았다. 최인호의 "상도"에 나타난 도가사상은 이러한 난제들을 해결하는 데 도움이 될 것이다.

• Journal of Korean Philosophical Society
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• v.139
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• pp.191-211
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• 2016

This study evaluates the flow of Taoism in the change of knowledge that accompany the passage of time beyond school-centered studies. In particular, it is to understand the Tao(道) and T'ien(天) of "Lao $Tz{\check{u}}$" and "Chuang $Tz{\check{u}}$" in the thought of T'ien at the time. The thought of T'ien at that time was based on the T'ien in "Mencius". There are two meanings of T'ien in "Mencius", and also of T'ien in "Lao $Tz{\check{u}}$" and "Chuang $Tz{\check{u}}$". This study examins that idea that the T'ien in "Lao $Tz{\check{u}}$" and "Chuang $Tz{\check{u}}$" were influenced by the thought of T'ien in "Mencius". It also reveals the T'ien theory of Wang Ch'ung(王充) which is influenced by Taoism. Also, in the course of examining the relation of T'ien theory of Wang Ch'ung with T'ien theories of "Lao $Tz{\check{u}}$" and "Chuang $Tz{\check{u}}$", it is more embodied that T'ien theories of "Lao $Tz{\check{u}}$" and "Chuang $Tz{\check{u}}$" were affected by the previous T'ien theories. Furthermore, the meanings of Tao in "Lao $Tz{\check{u}}$" and "Chuang $Tz{\check{u}}$" are revealed.

• Proceedings of the Korea Contents Association Conference
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• 2018.05a
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• pp.125-126
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• 2018

중국 도교와 일본 신도는 동아시아 고유의 종교 사상이자 정신세계의 근간을 형성하고 있다. 두 종교는 각각의 독특한 창세신화를 바탕으로 신들의 유래와 인간에 대한 해석, 그리고 신과 인간의 관계를 신화적으로 묘사하고 있으며, 지금까지 전래되고 있다. 도교는 자연에 삼라만상을 이루는 천사상, 무상한 자연 속에서 장생 할 수 있는 신선사상, 노장자의 도가사상이다. 신도는 모든 물체 안에 영이 존재한다고 믿는 원시자연종교의 형태로써 일본인에게 자연은 경외의 대상이었다. 이러한 도교의 신선사상과 신도의 자연 신에서 신인관계의 차이점이 존재하며 발전하였다고 볼 수 있다. 이러한 도교와 신도의 신인관계는 애니메이션에 차용되었으며, 극의 서사와 상상력을 드러내는 매개 역할을 하고 있다. 이에, 본 연구에서는 도교와 신도의 신인관계가 연출된 애니메이션 영화를 중심으로 사례 비교 연구를 진행하고자 한다.

• Korean Institute of Interior Design Journal
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• v.23 no.3
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• pp.92-99
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• 2014

Quantum theory of Niels Bohr received the Nobel Prize in Physics was rooted to the Oriental thought 'Yin-Yang and the Five Elements 陰陽五行', and architect Frank Lloyd Wright is also known as Lao Tzu's thoughts on the best architectural theory. Thus, the western architecture and oriental thought is very similar to the concept development. On the basis of this fact, the architectural philosophy of Mies van der Rohe is closely contact with Lao Tzu's Taoism, that is 'The greatest has no boundary 大象無形, Tao Te Ching chap.41' or 'The way to be is not to be 有道者 不處, Tao Te Ching chap.24'. Hence the aim of this thesis is to investigate the interrelation between the German architect Mies van der Rohe's 'almost nothing' and the Chinese philosopher Lao Tzu's 'Taoism'.

• Journal of Service Research and Studies
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• v.9 no.2
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• pp.1-15
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• 2019

This study analyzed the service philosophy of Eastern mainstream thought in order to establish a service philosophy. Following a prior study the "study of the service philosophy of major korean ideology", we explored the service philosophy of the Eastern mainstream ideology of China and India and it's coherence. The existing basic structure and operational model of service philosophy were presented in depth and the service philosophy of Oriental mainstream thought was derived. The philosophy of service can be presented as an idea of the structure of the service and as an idea of the operation of the service. It suggested compatibility of the service philosophy of Asian mainstream ideas, and analyzed them mainly in China and India. Indian ideas revolved around the ancient philosophy of Veda, Upanishads philosophy, and representative Buddhist philosophy. It also showed that a major trend of mainstream ideas in China and India was found to be compatible with the service philosophy. Follow-up studies are needed to further refine the structure of service philosophy and develop the principles of operation into larger ideas in the future, and a study of conformity of service philosophy in representative Western ideas, focusing on Greek, Roman, and German philosophy, is also required. Ultimately, it is necessary to establish a service philosophy as an ideological base that drives future economic and social development.

• The Journal of Korean Philosophical History
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• no.28
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• pp.297-329
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• 2010

This article is a preliminary essay for comparative study on Lao Zi Note of Park Sae Dang who lived Lee Dynasty in 17C and Hayashi La Zan who lived Doku Kawa Bakuhu in 17C. This article have two points at issue. First one is the their challenge that resisted the dogma of their own age. And the other one is their challenge of thaught had the academic background of the Lao Zi Note. They had a their own Lao Zi Note, Park Sae Dang朴世堂 had a New Note of Lao Zi 新註道德經 and Hayashi La Zan 林羅山 had a Selection Note of Lao Zi 老子抄解. However there are some different points between Park Sae Dang and Hayashi La Zan. The Hayashi La Zan's comprehension of Lao Zi followed in Lao Zi Note of Lin Xi Yi 林希逸 who had a point of Confucian comprehension of Lao Zi, so the study of Taoism of Hayashi La Zan excepted Zhuang zi. Hayashi La Zan concentrated on only Confucian comprehension of Lao Zi because Lin Xi Yi's Note of Zhuang Zi had a point of Zen Buddhism. However Park Sae Dang's the study of Taoism has Lao Zi and Zhuang Zi. He understood Lao Zi and Zhuang Zi in a base on Confucian comprehension. He indicated Confucian moral principle 修身治人 for a equal point of between Confucianism and Taoism. And he understood Cheng Xin成心 in Qiwulun in Zhuang Zi is similar to Xing性 of Xing Shan性善 in Meng Zi. Park Sae Dang analyzed not simply Lao Zi but also Zhuang Zi in a base on Confucian comprehension.

• (The)Study of the Eastern Classic
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• no.33
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• pp.279-304
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• 2008

This paper draws out the contents related to "Yuk(易)" Silhak(實學), and discusses the tendency in order to review the ideas shown in Wandang's Seodok(書牘). Also, it studies Taoism expressed in Seodok in terms of figuring out Wandang's Taoism. The features of his thoughts are following. The first one is the use of "Yuk(易)" for Soogichiin(修己治人). What he considered most important was Eumsiknamnyu(飮食男女) linked directly to the people's life. He maintained that a country must be ruled by doing Soogi(修己) with "Yuk(易)" and by making use of "Yuk(易)". The next one is both a view of Gyungsechiyong(經世致用) of Dongseoboolboon(東西不分) and a natural view of Iyonghooseng(利用厚生), standing on Silsagusi(實事求是). He actively accepted new learning and concepts those days, and he asserted that Western techniques should be even imitated for the sake of the nation. Thirdly, his view of Moowi(無爲) and Boolun(不言). He didn't use to do any Jakwi(作爲) of Jeosool(著述). This kind of view seems to save his life and be connected to Yangshin(養身) even though others tried to keep a jealous eye on and entrap him. Last, his concept of Jayeonsooneung(自然順應) and Jayeonhoigui(自然回歸). It is shown through his wish of farm work and his politics, saying that a king ought not to bind the people with faithfulness and propriety, and that he ought to rule the nation with humanity. In sum, Wandang's ideas shown in Seodok can be divided into two streams. One is Boshin(保身) through Moowijayeon(無爲自然), Boolun(不言), and Jayeonhoigui(自然回歸). The other is a pursuit of his studies for the purpose of Dukchi(德治) followed by Soogichiin, Kyongsechiyong, Iyonghooseng, and Injung. Here, since Boshin can be said to be advanced Soogi, and Soogichiin and others are connected directly to people's comfortable life, they can be integrated to Soogiianbaeksung(修己以安百姓). In other words, his thoughts were based on the fusion of Confucianism and Taoism, and he aimed at Soogiianbaeksung by accepting and using to take a look at the change of period and learning.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.253-268
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• 2000

1613년허준소간적(年許浚所刊的)${\ll}$동의보감(東醫寶鑑)${\gg}$불지시의사학종사자적연구과제(不只是醫史學從事者的硏究課題). 인위(因爲)${\ll}$동의보감(東醫寶鑑)${\gg}$병불시단순적의서(?不是單純的醫書), 이차서구유료도가내단사상급역학사상등철학사고지고(而此書具有了道家內丹思想及易學思想等哲學思考之故). ${\ll}$동의보감(東醫寶鑑)${\gg}$소출간적나시대수연성리학점굴료수위(所出刊的那時代雖然性理學占掘了首位), 단시차서소구적도교색채비임하의서갱농후(但是此書所具的道敎色彩比任何醫書更濃厚). 내경편적체계시피(內景篇的體系是被)${\ll}$황정경(黃庭經)${\gg}$영향적(影響的). 작위수련서(作爲修鍊書), ${\ll}$황정경(黃庭經)${\gg}$시도교주요경전지일是道敎主要經典之一). 비서인위인체즉시신적세계(比書認爲人體卽是神的世界), 인체적각기관우시저사신소주적안댁(人體的各器官又是這些神所住的安宅). 내경편이차(內景篇以此)${\ll}$황정경(黃庭經)${\gg}$위자爲資), 구성료기본체계급기주요내용(構成了基本體系及其主要內容). 우기시(尤其是), 내경편접수도가역학사상이설명천인상응(內景篇接受道家易學思想而說明天人相應). 즉(卽), 내경편접수(內景篇接受)${\ll}$참동계(參同契)${\gg}$주급(注及)${\ll}$회남자(淮南子)${\gg}$등도교문헌리소재적(等道敎文獻裏所載的)'발생론(發生論)', 인이음양오행적정기래해설만물여인지상응관계(因而陰陽五行的精氣來解說萬物與人之相應關係). 차정기계승위내단사상적정기신론(此精氣繼承爲內丹思想的精氣神論). 정여기(精與氣), 기여신(氣與神), 신여정시재우불단지호상접촉호상융화적관계상(神與精是在于不斷地互相接觸互相融化的關係上). 필자인위내경편이정기신론위주(筆者認爲內景篇以精氣神論爲主), 장의서인진료도교수련적경계(將醫書引進了道敎修鍊的境界). 단시(但是), 본론문불지간분석연구내경편소인적(本論文不至干分析硏究內景篇所引的)${\ll}$황제내경(黃帝內經)${\gg}$등의서포함적도교관(等醫書包含的道敎觀). 요시리해(要是理解)${\ll}$동의보감(東醫寶鑑)${\gg}$소인의서적사상기원급기내용(所引醫書的思想起源及其內容), 대연구내경편급(對硏究內景篇及)${\ll}$동의보감(東醫寶鑑)${\gg}$전편적철학성취유흔대적방조(全篇的哲學性就有?大的幇助). 차시필자요계속요연구적과제파료(此是筆者要繼續要硏究的課題擺了).

• Spatial Information Research
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• v.7 no.1
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• pp.119-131
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• 1999

Various digital topographic maps including 1:1,000 and 1:5,000 have been produced for years and these digital maps are expected to serve a wide range of purposes. Most previous research about measuring positional accuracy for digital topographic maps depends int a method that acquires sample points from the tested map and compares to the corresponding known true locations using some statistics. Recently, a simple method for measuring positional accuracy for linear features is introduced but it has substantial problems applying to the spatial features such as roads, railroads, streams represented with double lines on the recently produced 1:1,000 and 1:5,000 digital topographic maps. This study develops and implements an effective method that measures road objects represented in the 1:5,000 digital topographic maps using a conventional GIS software. We also apply this method to a small study area located in Kangnam Gu, Seoul and illustrate the usefulness of this method.