• The Journal of Korean Philosophical History
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• no.42
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• pp.165-195
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• 2014

This paper aims to examine the meaning of 'Xuan(玄)' in the cosmology and astronomy, especially in the view of Yang-xiong(揚雄) and Ge-hong(葛洪). The cosmology of the ancient China has opened a discussion about the Tian(天), through the discussion about the celestial structure, the structure and the location relation of the heaven & earth, in the Han-dynasty has been found a systematic theory. But in the ancient Chinese philosophy, the cosmology has been developed in the field of the astronomy & the Oriental calendar. In this context, Yang-xiong(揚雄) and Ge-hong(葛洪) have founded the system of the cosmology, it is as in the following. First, Yang-xiong criticized sharply the theory of Gaitian(蓋天說) and advanced the theory of Huntian(渾天說). And Ge-hong support the theory of Huntian(渾天說) and also accepted the theory of Xuanye(宣夜說). Second, Yang-xiong(揚雄) and Ge-hong(葛洪)'s cosmology is regarded as the theoretical premise of their cosmogony. As the discussion about the celestial structure, the structure and the location relation of the heaven & earth, both scholar discussed about the cause of creation, the differentiation process. And in the this context, they founded the cosmology as the concept 'Xuan'. Third, the concept 'Xuan' in the both scholar forms a philosophical system. Yang-xiong insisted that the concept 'Xuan' is the basis of the universe, the human-being and the society. While through realizing the concept 'Xuan', Ge-hong tried to pursue the human-being's agelessness and the eternal life. In this way, their view point of the cosmology is comprised of cosmogony & astronomy. With this perspective, they are going to found the system of their own philosophy.

• (The)Study of the Eastern Classic
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• no.32
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• pp.245-278
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• 2008

The purpose of this paper is to create an inter-religious dialogue between the Western Christian concept of the spirit and Eastern ch'i philosophy within the category of panentheism. The Hebrew term ruah means 'moving air' and 'wind' which derive from the particular experience of the ancient Hebrew people living in the desert. The Greek pnuema also means 'life' and 'wind' which denote the natural power. Both ruah and pneuma consist of the main idea of the spirit exploring the symbol of relationality of the divine in Western tradition. Eastern ch'i philosophy indicates a vital force for keeping the body and soul alive, which is unconscious and spontaneous. Ch'i as a vital force constitutes cosmogony and cosmology with the constant movement of yin and yang. Yin and Yang as representing earth and heaven are dynamic breaths, blending harmoniously to become all existence. The ethical implication of the inter-religious dialogue between the spirit and ch'i would be the integration and interconnection of heaven, earth, and human beings. The dialogue suggests becoming one body with nature and human community through embodying the non-dualistic spirit of life. The inter-relationality means that since all modalities of existence are made of the cosmic life, human beings are part of the divine cosmic process. This is related to degree of spirituality in the entire chain of being: rocks, trees, animals, humans, and goods represent different levels of spirituality based on the varying composition of the spirit and ch'i. All beings that internally embody with the spirit and ch'i are organically inter-connected, and they are integral part of a continuous process of transformation of life towards holistic liberation of human and nature community.

• (The)Study of the Eastern Classic
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• no.62
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• pp.177-207
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• 2016

This essay is dealing with Yang-Ming Studies' fundamental ideas, which are the goal of learning, the cultivation theory, and the ultimate goal in Yang-Ming-Xin-Xue. The first, what is the goal of learning in Yang-Ming-Xin-Xue: It is generally accepted idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. But there are different suggestions about the ideas above. The reason is like this: Zhu-Zi-Studies was eager to be a sage through its cultivation theory. Yang-Ming-Xin-Xue criticized the cultivation theory in Zhu-Zi-Studies. Therefore, some people don't agree with the idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. In this essay, I try to demonstrate that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. The second, What is the major cultivation theory in Yang-Ming-Xin-Xue: The core cultivation theory is the Zhi-Ling-Zhi(Fulfillment Innate Knowledge of Goodness). For this, there is no question, but it is difficult how to learn and practice Zhi-Ling-Zhi in the daily life. I try to explain the right meaning and practice over Zhi-Ling-Zhi. The third, what is the ultimate goal in Yang-Ming-Xin-Xue: It is general method in examine Yang-Ming-Xin-Xue that is comparing with Zhu-Zi-Studies. So there is a natural tendency focusing on the differences and similarity between Yang-Ming-Xin-Xue and Zhu-Zi-Studies. But If I say, what is the ultimate goal in Yang-Ming-Xin-Xue? That is the realization of Ren, Which is the harmony with all things in heaven and earth.

• The Journal of Korean Philosophical History
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• no.35
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• pp.109-129
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• 2012

At this point, in Confucianism's schools debated about analysis for early theory and latterly it of nature between human and animal in Nongam Kim Changhyob's Confucianism. Oh Heeshang argued early theory about Shanguzaezungyongmunmok, written by Kim Changhyob, and establishment of theory about Yokuonyudozaelonshabyonnokbyon, written by him. Kim Changhup, brother of Kim Changhyob, argued so early theory about Shanguzaezungyongmunmok. O Yubong, student of Kim Changhyob, argued establishment of theory about Sobyon and Zabzee, written by Kim Changhyob. While, Yim Songzu argued early theory and establishment of theory about Zabzee. As a result, presenting researchers argued the same as. That is, they interpret early theory about difference of nature between human and animal in Kim Changhyob. they interpret about the same of nature between human and animal in it. However, Kim Changhyob wrote difference of nature between human and animal in Shanguzaezungyongmunmok. While, he wrote difference it and the same it in Yokuonyudozaelonshabyonnokbyon. He thought the same li between human and animal. However, he thought difference hyongki them. Furthermore, He wrote difference it and the same it in Zabzee. Therefore, they had depended on Kim Changhyob. As a result, posterity scholars interpreted early theory and establishment of theory about his theory. they depended on his authority. However, he changed himself theory.

• The Journal of the Korea Contents Association
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• v.22 no.10
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• pp.132-142
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• 2022

The purpose of this study is to interpret the MCU's universal worldview from the perspective of geometry and to storytell narrative elements with mathematical imagination. For storytelling, data from the Phase 3 series aired from 2016 to 2019 was used. The Phase 3 series stimulates the imagination of the public with the sense of reality shown in the narrative and images based on geometrical theory and various predictions about future technology. Imagination is the driving force for diverse and original thinking about the unexperienced, and the ability to find order in chaos and create new perceptions of matter. The power of imagination is very necessary not only in artistic activities, but also in the scientific field where logic and rationality are important. Bachelard's imagination aims for art, the primitive realm of human beings, and contains sincerity and passion for the wonders of nature and all things. By exploring the MCU's worldview and superhero narrative through geometrical logic and imagination-driven imagery, you can understand the cosmic messages and laws in the film. From a convergence point of view of art and science, various and original techniques based on mathematics and scientific imagination used in MCU video production will help to improve the quality of video analysis.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.39-63
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• 2023

Modern medical science tends to categorize addiction as a kind of disease, but a Taoist world-view would not consider addiction to be a disease. Taoists do not have a concept of addiction as an eternal substance. Within the Taoist world-view, human beings are meant to live in harmony with the transformative cycles of nature. Human beings achieve self-realization through balancing themselves with nature. This is what is meant by Self-Realization in Harmony with Nature. There is no disease known as addiction when one's life is in harmony with nature. There are two main principles in the Taoist medical worldview. First, is the theory of correspondences. This theory of correspondences is the foundational to Taoism's value-neutral world-view wherein humans are seen as working together with Heaven and Earth in correlative relationships to create harmonious societies. Second, is the principle of harmony and balance in the Universe. One creature can be in harmony with other creatures and learn to appreciate the interconnectedness of all living beings. Survival of the forest is vital to the survival of natural harmony, balance, morality, and environment. The vitality of the human body depends on the movement of Qi energy. According to the principles of Korean traditional medicine, all human problems stem from the mind. There is no madness, no illness, no tempting fate, and even no death outside of what stems from the mind. Within the human body, there are two principles behind energy systems: harmony and balance. When human beings achieve the state of homeostasis, they obtain Qi flows which are associated with the various organs. In doing so, they can always maintain a healthy state of life in accordance with the cosmic rhythm. Taoist philosophy contains advice that prevents addiction. Empty your mind of all thought. Let your heart be peaceful. Finally, all worries are washed away by the cosmic wave.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.161-200
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• 2023

The fairy tale 'The King's Ass's Ears' is a simple story about a king and a barber. The king's 'Ass's ears' is discovered by the barber, who becomes sick due to his inability to reveal the secret. He eventually confesses the secret in a deep pit and covers it with soil, but a reed grows in that spot and reveals the secret when it sways in the wind. This fairy tale is registered in Stith Thompson's narrative type AT 782 as 'King Midas and His Ass's Ears', corresponding to a well-known story of King Gyeongmun in Korea, as it is published in elementary textbooks. When something becomes conscious, its automatic mechanical tendency leads to obsolete and rigid. To avoid rigidity in our conscious life, we need continuous renewal via contact with the flow of mental events in our unconscious. From the aspect of analytical psychology, the King's 'Ass's ears' enables irrational contact with the fundamental emotions lost in the flow of life. The barber symbolizes spiritual transformation, and the reed swaying in the wind symbolizes the revelation of secretive knowledge associated with the divine. The king can hear the sound of all creation and become one with it, which was the will of the divine. The Self, as the psychic totality of an individual and paradoxically also represents the regulating center of the collective unconscious, continually seeks to merge and transform with the lost primal layer of humanity, which has now become distant and discarded due to the development of human consciousness.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.4
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• pp.10-25
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• 2015

The purpose of this research is to investigate the reality behind Jeongjo's enjoyment of the palace garden. If I were to summarize the results of this research, they are as follows: First, The 'Sanghwajoeoyeon(賞花釣魚宴)' has the differentiation which decided and regularized the rules and the regulations with the annual meetings for the Kyujanggak(奎章閣). Jeongjo had held the events five times. Second, The 'Seshimdae(洗心臺) Excursion' is based on the tragic personal history of Jeongjo. There were four events. Third, Jeongjo had enjoyed the 'viewing of the waterfall(觀瀑)' of the Okryucheon(玉流川) where a lot of the water overflows right after it rains. This is worth the special mention with regard to the point that it is a temporary landscape and not an usual landscape. Fourth, As an event for the military officers, the 'Seoljungryonghohwe(雪中龍虎會)' was held seven times. This event had been held in the middle of the winter. And each of the attendees skewered a pheasant and roasted and ate it. Also, it emphasized the sovereign and the subjects being the partners of the joys and the sorrows by giving the alcoholic drinks and the music. Fifth, Jeongjo had consoled the hard work by the civilian subjects either by holding the brazier feast(煖爐會) in the winter or by granting the alcoholic drinks and the foods according to the historical facts of the brazier feasts. Sixth, Jeongjo was good at archery and enjoyed it. During the period of his reign, Jeongjo held twice Yeonsarye(燕射禮). Seventh, Jeongjo soothed his desire to get out of the busy everyday life at the royal palace garden. While appreciating the natural landscape of the backyard, he was awakened of the meaning of the Book of Changes(周易) in which all the things had been created and changed. Eighth, At the royal palace garden, Jeongjo actively prepared the place for enjoyment by the sovereign and the subjects together. It is judged that this is because, in order to materialize his political ideals, the support by all the subjects who had been close was needed. The limitation of this research is the fact that the research had been proceeded with limited to the translations, among the many old writings related to Jeongjo. With the accumulation of the excavations of the new thoughts and of the results of the translations, the researches that are deeper will be needed.

• Archives of design research
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• v.17 no.2
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• pp.335-350
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• 2004

Design takes concrete form from the things which are not yet exist to the molded reality. Creation of value which is accompanied by the rational value could be possible only through the searching examination of the basic concept. All designs are under circumstances because the results and the character of the problems are different under the given conditions and circumstances which are the characteristic of the design. The aim of this study is searching for the differential design conce- pt which is the most appropriate and reasonable in the basic design process in which the phase of the analysis, synthesis and evaluation of the problem. First of all the pursuit value of the times and the change of the view point of value of the product design. How the pursuit value of times were searched and analyzed. Analyze the successful product design realization of the typical trend of the modern design which are 3-2. function-focused design, 3-3. emotion-centered design, 3-4. image communicative design through the metaphor, 3-5. environmental affinity design. On the base of the case analysis how to apply the differential design concept which is coming as a trend in the future society which are sustainable developing society was examined closely. The outcome through the analysis of the success cases are as follows, \circled1 the value of the spirit of the times should be emphasized as the design image, \circled2 environmental appropriateness should be taken into consideration as the first primary factor, \circled3 the realization of value of the fulfillment of differential consumer's needs, \circled4 lead to prolong the life cycle of the product, \circled5 promote the sustaining growth of enterprise, \circled6 user-centered product value should be the first consideration. \circled7 It is necessary to overcome the cultural andinguistic barriers and to reflect the metaphor which people remember well. \circled8 The application of human's true character should be decided beforehand. It is the commonness of values of times and customs. \circled9 The differentiated design concept which meets our mental satisfaction, not material one, will be required. In addition to this the creative and differentiated design concepts which are accompanied by the good design factor under the base of product could achieve the emotional consensus from the consumers. That is, the value of all designs should be estimated by the base of the humanism ' The human beings are the barometer of all things".ngs".uot;.

• Journal of Christian Education in Korea
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• v.63
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• pp.221-253
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• 2020

The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.