• Spatial Information Research
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• v.8 no.2
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• pp.183-189
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• 2000

According to Oriental perspective on Universe, all systems become complete when three elements namely time, space, and human are all present. The only computer technology which can integrate these three elements is GIS. The current GIS database and system architecture, however, mainly concentrate on managing and analyzing spatial data without considering temporal and human elements. Despite the limitations, it is certain that GIS technology will develop into a unity within which the three elements of time, space and human are integrated. On the other hand, with the rapid acceptance of Internet technology, a new small universe that can be called "cyber world" is emerging. However, the current small univers created by internet is only a half-universe which does not include the concept of space. The creation of "cyber nation" which truly reflects our living environment in computer and information communication networks can only be achievedthrough the integration of GIS and Internet. Currently, many countries are heavily investing in GIS. Based on the magnitude of investments, we can expect that the concept of "cyber nation" will further develop into "cyber world" where the search for information on any part of global village is possible with the simple use of mobile phone regardless of time or location. If so, it might be possible to create a "Digitopia", a digital utopia in cyber space. A new world is opening by the integration of GIS and Internet.is opening by the integration of GIS and Internet.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.13 no.1
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• pp.39-46
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• 2007

종고대도현재하단전재건신양생방면점착흔중요위치. 의가(醫家), 도가(道家), 불가등위료보지건강타문주료흔다노력화각식적연구. 하단전시태아재모친복중생활적지방(下丹田是胎兒在母親腹中生活的地方), 시정자재부친체내생장적중요부위시생명성장적지방(是精子在父親體內生長的重要部位是生命成長的地方), 위료보유지건강적영혼화육체취요단련단전보지단전기중최보편적방법취시단전호흡화수기(爲了保維持健康的靈魂和肉體就要鍛鍊丹田保持丹田其中最普遍的方法就是丹田呼吸和手技)(침구(鍼灸), 약(藥), 안마(按摩)), 본고취시통과수기유지건강적단전소주적고찰(本告就是通過手技維持健康的丹田所做的考察). 한의학설(韓醫學說);(종동양사상주기초(從東洋思想做基礎))치인체질병유음양설(治人體疾病有陰陽說), 오행설등동양문화적근원음양설시포괄인간자연계적세계만물(五行說等東洋文化的根源陰陽說是包括人間自然界的世界萬物), 음화양적상대성(陰和陽的相對性), 상보성(相補性), 상련성등(相連性等) 원리주적관찰(原理做的觀察), 오행설시목(五行說是木), 화(火), 토(土), 금(金), 수자연계적삼라만상오류군적상생(水自然界的森羅萬象五類群的相生), 상극(相剋), 상화사득만물질서조율(相和使得萬物秩序調律), 인체시삼라만상(人體是森羅萬象), 우주중적소우주(宇宙中的小宇宙), 산화계곡(山和溪谷), 천화강해(川和江海), 동식물(動植物), 생활도구(生活道具), 건축물(建築物), 천체화무의등조성료인체구조자연화생명적조화중한의학시용침술화약재치료료인적질병(天體和巫醫等組成了人體構造自然和生命的造化中韓醫學是用鍼術和藥材治療了人的疾病). 저양조화유지료신체건강, 여과파배료저종조화상호보충적관계취회출현이상, 취회질인병기질병(就會疾引病起疾病), 소이위료유지신체적조화취요호호적이해신체적구성(所以爲了維持身體的調和就要好好的理解身體的構成), 관리호신체적각부분(管理好身體的各部分). 저시논문규명적취시신체내양생최중요적지방시단전, 하단전적구조이해지후취회명백유지신체조화적경혈적관계(下丹田的構造理解之後就會明白維持身體調和的經穴的關係).

• (The)Study of the Eastern Classic
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• no.73
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• pp.219-248
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• 2018

Confucius said, "I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-- that knows me!" and said, "Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?" The only key Jen仁-concept of confucianism is based on Tien(天). This articles intend to articulate Dasan's commentary of Tien(天)-concept in Confucian analects("論語"). Dasan was to contrast Chu-Hsi's a commentary in assembled commentary of Confucian analects("論語集註") with 2) old commentary of Confucian analects("論語注疏"), and reestablished Tien(天))-concept on old & contemporary commentary of Confucian analects("論語古今註"). He analyzed, deconstructed, and re-interpretations Tien(天)-paragraph of in Confucian analects. Dasan collected, complied, and re-interpretation dispersed original meaning of Tien(天)-paragraph of Confucian analects. Cheong Yagyong tried to recover the original meaning of Tien(天)-concept in Confucian analects.

• (The)Study of the Eastern Classic
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• no.36
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• pp.135-161
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• 2009

"논어"는 진시황(秦始皇)의 "분서갱유(焚書坑儒)"로 크게 손실되었다가 한대(漢代)에 이르러 크게 "노론(魯論)", "제론(齊論)", "고론(古論)" 등 3개의 다른 판본이 출현하였다. "노론(魯論)"과 "제론(齊論)"은 각기 다른 사승관계에 의해 전수되어 오다 장우(張禹)에 의해 두 본이 하나로 합쳐지게 되었고, 이후 세상에서 널리 읽혀지게 되었다. 20세기(世紀) 말, 돈황(敦煌)과 토노번(吐魯番)에서 수많은 당사본(唐寫本)들이 발견되었는데, 그 중에 정현(鄭玄)의 "논어주(論語注)"와 하안(何晏)의 "논어집해(論語集解)" 등이 포함되어 있었다. 또한 1973년 서한(西漢) 중산(中山) 회왕(懷王) 유수(劉修)의 무덤에서도 죽간(竹簡)에 쓰여진 "논어(論語)"가 출토되었다. 본고에서는 현재 "논어" 판본 중에서 가장 이른 시기에 속하는 이들 3개의 출토문헌 자료와 전래본인 주자(朱子)의 "논어집주(論語集注)"의 비교를 통하여 한위(漢魏)시기 이래로 여러 "논어"본들이 정리되어가는 과정과 그 과정에서 파생된 제반 문제들을 살펴보았다. 이를 통하여 여러 판본들의 공통점과 차이점들을 살펴볼 수 있었고, 또한 한나라 이후 꾸준히 논란이 되어 왔던 내용과 이를 바탕으로 전래본에서 수정 보완된 부분들을 발견할 수 있었다. 기존 한국의 "논어" 연구는 후대의 전래본을 중심으로 그 철학적인 사상을 분석하는데 편중되어 왔다. 이들 연구는 상당부분 후대에 가미된 글자와 내용을 논어의 원문으로 오인하고, 이를 통해 추론해 낸 결론들도 원래의 사실과 거리가 있을 수밖에 없었다. 그러므로 우리는 20세기 이래로, 고고학적 발굴 성과에 힘입어 지하에서 출토되는 새로운 자료들에 대해 주위를 기울일 필요가 있다. 특히 최근에 출토되는 간독(簡牘)자료에 수많은 경전관련 자료들이 포함되어 있다. 이러한 일차 자료들을 정리분석하고 이를 토대로 그 안에 내재되어 있는 경학, 철학, 역사적인 의미 등을 추론해 낸다면 좀 더 근본적으로 고대사회의 정신문명을 이해할 수 있으리라 본다. 따라서 본 연구는 이러한 방향에서 "논어" 연구의 올바른 토대를 마련하기 위한 기초적 작업으로서의 의의가 있다고 하겠다.

• Journal of Korean Philosophical Society
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• v.126
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• pp.25-52
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• 2013

In this thesis, the author will examine how modern philosophical expression manifests in the field of ethics based on Kant's Ethics. The author will critically assess whether Kant's Ethics is an appropriate rational theoretical alternative to overcome today's ecological crisis. In the first section, the author lists the characteristics of modernity. The purpose of this section is to show why Kant's Ethics must be understood in the context of modern age and how his ethics expresses the ideology of the modernity(I). In the second section, the author will analyze the challenge Kant's Ethics face in relation to ecological crisis from the context of dualism between person and thing(II). In the last section, the author will inspect the flaw of Kant's Ethics based on his positive position regarding vicarious duties toward animals, and pose the basic direction of the theory of ecological publicness that can overcome the limits of Kant's Ethics in the context of a critical reconstruction of neo-confucian tradition(III).

• (The)Study of the Eastern Classic
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• no.73
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• pp.327-360
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• 2018

Ryu Seongryong, a Confucian scholar and politician, are two sides of the same coin that cannot be separated from each other. The scholarship of Confucian intellectuals is oriented toward the practice of the managing state and salvation of the world(經國濟世), and the precise study of historical precedent and political scene affects the success or failure of politicians. Ryu was able to become a real savior of Joseon Dynasty in crisis, because he synthesized dialectically both without distinction between theory and field. However, previous studies on Ryu did not pay attention to these points. In this article, I would like to start from the point that Ryu was interested in the Learning of Wang Yangming without being satisfied with the Neo-Confucianism. And I want to emphasize that he had a pragmatic view that was different from the orthodox scholars and that he was able to demonstrate his ability to cope with crisis even when Joseon was hit by the Japanese invasion of 1592. In short, this article seeks to re-examine Ryu's life in terms of pragmatism and realism which pursued a balance between learning and practice.

• (The)Study of the Eastern Classic
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• no.56
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• pp.171-207
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• 2014

This thesis is to clarify King Jeongjo's perspective on Chunchu and critical mind on Chunchu Study in Joseon through analyzing more than twenty sets of King Jeongjo's Chaekmun: Chunchu (策文:春秋) which are included in Hongjaejeonseo (弘齋全書). Chaekmun covers extensive themes of Chunchu Study such as composition or contents of Chunchu and assessment of Chunchu and three legends, etc. With this Chaekmun, King Jeongjo emphasized importance of the scripture Chunchu as the 'great scripture for governing a nation' and stressed the need of right interpretation and understanding on Chunchu. Along with the Article Chunchu in Gyeongsagangeui in the year of 1793 and 1796, this material presents not only King Jeongjo's perspective on Chunchu and his academic characteristics but also status and major issues of Chunchu Study in Joseon with significant value in history of thoughts.

• (The)Study of the Eastern Classic
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• no.36
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• pp.105-134
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• 2009

Since long ago, "The Discourse of Confucius" has been considered as one of the must-read classical literatures in the world of art. The term Huì-shì-$h{\grave{o}}u-s{\grave{u}}$ (繪事後素) in this literature is not only known by the painter but is also known to anyone who discuss about pictures. However, there is a great diversity of interpretation between its meaning of "drawing a picture is done when its basis is ready" or "drawing a picture is done later when completed with white color". The method of drawing does not change much with time. Scholars usually consider professional paintings conventional and don't understand well the white characteristics of the painting technique. In any case, it is basic to deal with the basis before drawing but completing the picture, finishing with white is not so common. Paintings from ancient times are not so different from today's silk pictures. Because Huì-shì-$h{\grave{o}}u-s{\grave{u}}$(繪事後素) fostered the attainments being the basis of life and the artistic sense, it remains as the aesthetics to many artists. The interpretation of Huì-shì-$h{\grave{o}}u-s{\grave{u}}$(繪事後素) is related to the change with time in 'The theory of courtesy(禮論)' but this study focused purely from the artistic point of view.

• Sim-seong Yeon-gu
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• v.33 no.2
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• pp.99-140
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• 2018

After a careful review on the concept of transference from the perspective of analytical psychology with Jung's view in the center, the author had proposed that an interpretation for the whole series of 'Rosarium Philosophorum' including its posterior part to which Jung didn't refer in 'The Psychology of The Transference' be carried out for the genuine understanding of transference. The symbolic meaning of the twenty woodcuts' pictures in 'Rosarium Philosophorum' could be interpreted as the alchemical stages of blackening, whitening, yellowing, reddening and etc. The transformation through each stage could be associated with the process of psychotherapy as well as individuation process and the meaning of transference could be elucidated as a kind of initiating process for the individuation process. The eastern traditional thoughts on psychic transformation and human development were also compared. The individuation process would be coexistent with the development of human relationship including the therapeutic relationship and the concept of human (人 and 人間) in the eastern traditional thoughts would have many meaningful implications for further studies.

• (The)Study of the Eastern Classic
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• no.37
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• pp.547-576
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• 2009

Iching has been taught people wisdoms of Sijung since it appeared in oriental society thousands years ago. Sijung means each of us meets the change of the present situation reasonably and practices the timely truth. The current society we've been living is infra-structured by various kinds of visible or invisible networks. This society is called 'network society' which is characteristic of inter-connectivity, interactivity, and complexity, etc. This thesis is to study whether and how the wisdoms of Iching can be helpful for behaviors in network society. For this, the meaning of several hexagrams and the new paradigm of network society were reviewed. Then, which hexagrams give what wisdoms to individuals, organizations, and difficult situations in network society was discussed. In network society, individuals are surfing internet, meeting, chatting, and making groups to implement meaningful works. To these, some hexagrams give wisdoms such as the ethics of rightness, the virtue of the mean. Organizations in network society should rebuild and reform inner suborganizations, cooperate with other organizations including citizen alliances, competing firms, and government organs. To these, some hexagrams give wisdoms such as faithfulness, considerateness, and completeness. Other hexagrams give also wisdoms such as neighborhood, non-selfishness, and self-discipline, to difficult situations lack in communication in network society.