• The Journal of Korean Philosophical History
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• no.50
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• pp.113-138
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• 2016

The purpose of this research is to establish the foundation for understanding the appearance of development, inheritance and acceptance of Toegye Yi Hwang(退溪李滉, 1501~1570)'s theory after his life by examining Udam Jeong Sihan(愚潭 丁時翰, 1625~1707)'s view on the Ido-seol(理到說), the Toegye's latter theory. After Toegye, Ido-seol was translated as 'The principle of matters reaches the human mind'. Galam Yi Hyunil(葛庵 李玄逸, 1627~1704), the contemporary scholar with Udam, criticized this translation for applying the directivity and motility to 'Li', the immovable principle. However, Udam agreed with the conventional interpretation of Ido-seol and understood it as the consilience of mind which got the entire principle(體) of 'Li(理)' and contained the application(用) of all things. He extended this concept as the level of 'sameness between objects and self [物我爲一]' based on his former theory, the exquisite interpretation of 'application of Li'. The meaning of 'sameness between objects and self[物我爲一]' is not amalgamation but applepie order of matter's principle in mind. The Udam's viewpoint is differ from Galam who tried to overcome the structural limit of Ido-seol by transforming 'Do(到)', the predicate of 'Ido(理到)', into 'Jin(盡)'. It means that he tried to interpret 'Ido(理到)' on the more essential aspect. His view can be the useful tool for understanding the Toegye's neo-Confucianism system with 'Li(理)' as central figure. It suggested that Udam's theory of the principle and the applecation of 'Li' can be the important theory to investigate the formation of Toegye schools' though and its development.

• The Journal of Korean Philosophical History
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• no.35
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• pp.223-248
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• 2012

This research is to investigate his creative perspective to Deahak through Seoktan Lee Shin-Ui's Daehakcharok. Lee Shin-Ui is a scholar and politician in the middle of Joseon Dynasty. His ancestral home is Jeonui. The honor name is Gyeongchik and pen name is Seoktan. The posthumous name is MunJeong. His Daehakcharok was written in the process of taking basic foundation as the politic leader. It was a record that he usually wrote down things realized after reading Deahakjanggu. Seoktan clearly classified the meaning of Jang (chapter) and Gu (phrase) as the structure of Deahakjanggu, and created new realm about the method of classified study. In the preface of Deahakjanggu, he emphasized that the core of Deahak is in Gyeong (敬, respect or honor), and clarified that Deahak deals with Sim (心, mind) and Seong (性, human nature). In the interpretation of Daehakdeajeon, he thought that the core of Samgangnyeong (三綱領, three doctrines or essential principles) depended on Myeong (明, realizing), Shin (新, taking re-newness), and Ji (止, achieving) as the meaning of 'realizing, taking re-newness, and achieving', and interpreted the context of Tao (道, the way), Myeong (明, realizing), and Deuk (德, virtue) in detail. In addition, he interpreted various concepts and meaning of Deahak with Myeongmyeongdeuk (明明德, realizing human nature) and Sinmin (新民, renewing people) as relationship with Ji(知, realization), Haeng(行, practice), Che(體, main structure), and Yong (用, dealing with), and developed Neo-Confucianism deeply. In case of the main interpretation of Deahakjanggu, he analytically reviewed 50 phrases one by one throughout 10 total chapters. In case of chapter five which includes Zhuzi's the theory of Gyeokmul (格物, approaching things or persons), he interpreted it in three parts and classified Gyeokmulchiji (格物致知, approaching things or persons and then realizing their nature) about researching deeply of principle and each thing, and Mulgyeokjiji (物格知至, approaching things or persons and then realizing them) about all things. He arranged in order of 'principle- researching-result' as well. In final, chapter ten showing the core of politic thought emphasized the way of Hyeolgu (?矩, considering others' situation through his/her own experience) intensively and informed that it is the best virtue for a governor.

• The Journal of Korean Philosophical History
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• no.41
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• pp.129-154
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• 2014

The study examined Daxuezhalu written by ShiTan Li Shen-Yi. Three different editions of Daxuezhalu were looked into, one of which in Shitanji("石灘集") could be considered methodical, if not perfect. In addition, Guojirucangben("國際儒藏本" as goudou(句讀) and correction was made on its wrong contents through dainjiao(點校) by WangXinzhu(王心竹). For these reasons, Daxuezhalu in Shitanji was used as the basis for the study and Guojirucangben as a supplement. Explanatory notes were added to Daxuezhangjuxu("大學章句序") in Daxuezhalu, but consent cannot be given to some of them, which include the author's opinion that views Jing(敬) as essence of Xiaoxue("小學") and Daxue("大學"), and the unique interpretation of Zhangju(章句), which can be attributed to the fact that the author didn't revise Daxuezhalu after writing it at the age of 37. However, the explanatory notes on xin(心), xing(性), qing(情), zhi(志) and yi(意) in An(按) toward the end of Daxuezhangjuxu are considered unique. The followings in Jingwen(經文) were examined as questionable. ShiTan(石灘) reflected on the ways to reach zhishan(至善) as in the table that shows Sangangling(三綱領), which may be viewed as distinctive. The review of zhizhijie('知止'節) reveals that ShiTan(石灘) followed Zhuzi(朱子) on the issue of whether to relocate zhizhijie('知止'節) through his interpretation for leaving it where it was. The same was applied regarding tizhi(體制) in chuanwen(傳文) by following Zhuzi(朱子)'s argument on Daxuezhangju("大學章句"). While the tendency to divide it into zhi(知) and hang(行) was seen, there was difficulty in thorough understanding with all the comments being in goujie(句節). It is considered overreaction that he argued in favor of shen(?) without any comments on Gewuzhizhibuwangzhang("格物致知補忘章"), although he mentioned characters, jin(謹) and shen(?) unlike Zhuzi(朱子).

• (The)Study of the Eastern Classic
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• no.66
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• pp.251-276
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• 2017

This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.

• The Korean Journal of Nuclear Medicine
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• v.4 no.1
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• pp.1-9
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• 1970

철대사(鐵代謝)에 관(關)한 연구(硏究)는 과거(過去) 30년(年)동안 새로운 검사방법(檢査方法)의 도입(導入)으로 눈부신 발전(發展)을이룩하였다. 1937년(年) Heilmeyer 등(等)에 의(依)하여 Ortho-phenanthrolin방법(方法)의 개발(開發)로 저색소성빈혈(低色素性貧血)의 원인(原因)이 구명(究明)되고 또한 이에 대(對)한 치료(治療)의 원칙(原則)이 세워졌다. 그 후 심(甚)한 감염(感染)이나 악성종양(惡性腫瘍)을 가진 환자(患者)者에서 관찰(觀察)되는 빈혈(貧血)에 대(對)해서 하나의 가설(假說)을 세워 이를 설명(說明)하려 하였는데 이는 곧 혈장(血漿)으로부터 철분(鐵分)이 신속(迅速)히 소실(消失)되어 망내계(網內系)나 병변(病變)이 있는 국소부위(局所部位)에 주(主)로 모여 들어 특수(特殊)한 방어기능(防禦機能)을 발휘(發揮)한다는것으로 연자(演者)는 방사성동위원소(放射性同位元素)를 이용(利用)하여 이 가설(假說)을 증명(證明)하였으며 이 연구(硏究)에는 또한 이문호교수(李文鎬敎授)가 Freiburg대학(大學) 유학중(留學中) 참여(參與)한 바 있다. 철대사(鐵代謝)를 파악(把握)하기 위(爲)해서 $^{59}Fe$가 흔히 사용(使用)되는데 이러한 방사성동위원소(放射性同位元素)를 이용(利用)함으로서 다음 사항(事項)들을 관찰(觀察)할 수 있었다. 즉(卽) 1. 소화장기(消化臟器)로 부터의 철흡수(鐵吸收) 2. 혈장(血漿)에서의 철(鐵)의 소실속도(消失速度) 3. 혈장내(血漿內)에서의 철교체율(鐵交替率) 4. 적혈구(赤血球)의 철이용(鐵利用) 5. 생체내(生體內)의 철분포(鐵分布) 6. 철배설(鐵排泄)의 정량적(定量的) 분석(分析) 또한 근년(近年)에는 특수(特殊)한 기능(機能)을 발휘(發揮)할 수 있는 동위원소(同位元素)를 이용(利用)하여 철흡수(鐵吸收) 및 대사이외(代謝以外)에도 적혈구(赤血球)의 수명(壽命)과 혈액량등(血液量等)을 측정(測定)하게 되었다. 경구적(經口的)으로 투여(投與)된 철(鐵)은 대부분(大部分) 십이지장(十二指腸)의 상부(上部)에서 흡수(吸收)되고 무기철(無機鐵)이 보다 쉽게 흡수(吸收)되어 가(價)의 상태(狀態)로 된다. 혈장(血漿)에서는 transferrin에 의(依)해서 철(鐵)이 운반(運搬)된다. 혈장철(血漿鐵)의 대부분(大部分)은 혈색소분해(血色素分解)에서 유래(由來)되며 이는 다시 혈색소(血色素)의 재생(再生)에 이용(利用)되는데 혈장내(血漿內) 철교체율(鐵交替率)은 방사성철(放射性鐵)을 이용(利用)하여 측정(測定)할수 있다 이와같이 방사성철(放射性鐵)을 이용(利用)하여 철대사과정(鐵代謝過程)을 숙지(熟知)함으르서 임상(臨床)에 응용(應用)하기에 이르렀으며 다음과 같은 질환(疾患)의 진단(診斷)에 특(特)히 큰 도움을 준다. A. 진성철결핍증(眞性鐵缺乏症) : 혁색소철(血色素鐵) 및 저장철(貯藏鐵)을 포함(包含)한 생체내(生體內) 전철분(全鐵分)의 부족(不足)된 상태(狀態)로서 실혈(朱血)에 의(依)한 것이 대부분(大部分)이다. 이 경우 철흡수(鐵吸收)는 증가(增加), 혈장철치(血漿鐵値)는 저하(低下), 철소실속도(鐵消失速度)는 증가(增加)되며 혈장철(血漿鐵) 교체율(交替率)은 항진(亢進) 혹(或)은 정상(正常)이다. B. 심(甚)한 염증성(炎症性) 질환(疾患) : 이 경우에도 혈장철치(血漿鐵値)의 저하(低下), 소실속도(消失速度)의 증가(增加), 교체율(交替率)은 정상(正常)보다 4배(倍)까지 증가(增加)할 수 있다. 골수(骨髓)에서 보다는 간(肝), 비(脾)와 같은 망내계(網內系)에 방사성철(放射性鐵)이 집결(集結)되는 것으로 보아 혈색소철(血色素鐵)보다는 저장철(貯藏鐵)이 관여(關與)되는 것이다. C. 원발성(原發性) 혈색소증(血色素症)(Idiopathic hemochromatosis) : 혈장철(血漿鐵)의 증가(增加)가 현저(顯著)하며 transferrin 농도(濃度)는 정상(正常)보다 낮으나 거의 대부분(大部分)의 철분(鐵分)으로 포화(飽和)된다. 철흡수(鐵吸收)는 증가(增加)되고 철소실속도(鐵消失速度)는 감소(減少) 되어 있으나 교체율(交替率)은 항진(亢進)되어 있다. 혈장철(血漿鐵)은 간(肝), 비(脾) 등(等)의 기관(器管)으로 저장집결(貯藏集結)되어 철저류(鐵貯溜)가 증대(增大)되므로 철이용증((鐵利用症)은 저하(低下)된다. D. 선천성(先天性) 무(無)$\ulcorner$트란스헤 린$\lrcorner$증(症)(Congenital atransferrinemia) : 방사성철(放射性鐵)을 이용(利用)한 진단방법(診斷方法)으로 Freiburg에서 7세(歲)의 소녀(少女)에서 발견(發見)한 증례(症例)인데 간(肝), 비(脾), 심(心)의 비대(肥大)가 임상적(臨床的)으로 인지(認知)되었고 중증(重症)의 철결핍상(鐵缺乏狀)을 검출(檢出)할 수 있었다. 철흡수율(鐵吸收率)의 상승(上昇), 혈장철치(血裝鐵値)의 감소(減少), 혈장철소실속도(血漿鐵消失速度)의 증가(增加), 혈장철교체율(血漿鐵交替率)의 상승(上昇) 및 적혈구(赤血球)에서의 철분이용율(鐵分利用率)의 저하(低下)를 ferrokinetic study에서 알 수 있었고 간(肝)에서 고도(高度)의 방사능(放射能)이 검출(檢出)되는 반면(反面), 비(脾)에서는 극소(極小), 골수(骨髓)에는 전(全)혀 방사능(放射能)이 들어가 있지 않았다. 이 증례(症例)와 같이 transferrin이 없으면 철분(鐵分)은 쉽게 조직(組織)으로 들어가 hemosiderin으로 저장(貯藏)되고 골수(骨髓)는 고도(高度)의 철결핍증(鐵缺乏症)을 나타내어 기관철침착증(器管鐵沈着症)과 철결핍성빈혈(鐵缺乏性貧血)이 동시(同時)에 나타나게 된다. 철대사장애면(鐵代謝障碍面)으로 보아 많은 미해결점(未解決點)이 남아 있으며 앞으로 자라나는 젊은 학도(學徒)들이 구명(究明)할 문제(間題)라고 믿는다.

• The Journal of Korean Philosophical History
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• no.31
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• pp.347-374
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• 2011

Along with Hujiwara Seika(藤原惺窩), Hayashi Razan(林羅山) is called the founder of the Japanese Confucianism in the Eto(江戶) era. And it is necessary for us to grasp that how Razan understand the theory of I-Ki(理氣論), then we can investigate the characteristics of his thought. In ordinary, people understand that the theory of I-Ki, as a completed view of the world, is integration of the structure of theory of the neo-Confucianism. So a certain thinker's ideological attitude is determined according to how people understand the theory. And then we can grasp the structure of his view of the world and human. Therefore, the purpose of this paper is to study how Razan had understanded the I(理) and Ki(氣). In spite of a scholar of Zhu Xi(朱熹), Razan didn't accept Zhu's view of I-Ki, he seem to lean toward the view of Wang Yangmings'(王陽明) in the his early learning days. But that doesn't mean he is a scholar of doctrine of Wang Yangming. When he meets the logical contradiction under the process of investigating the problem of Sein and Sollen, he just only to explain it with logic of Ki(氣) which is closed by mind. Meanwhile if we suppose I(理) is pure goodness and there is no things outside of I(理), if so Razan doubts about that where is the root of evil and he try to investigate the answer. In his latter years, Razan takes Zhu Xi's doctrine again get out of the mental attitude to the view of I-Ki(理氣). The outcome of precedent study about Razan points a fact that Razan needs a little more digging into the ieda of 'Fact and Sollen' which had been the reason of ideal confusion of him. But his ideal confusion is not the point of issue. Point is that Razan had understanded I-Ki(理氣) with monistic of Shim(心) in his early years. As a result, that bring about the outcome which exclude ontological thinking, and had come to grips with aspects of Sollen of all things in understanding of the doctrine of Zhu Xi. And I think that is the clue to understanding of Razan's learning.

• The Journal of Korean Philosophical History
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• no.27
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• pp.39-61
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• 2009

Numerous Researches on the Buddhist perspective of Wonhyo agree that the Mind is the core principle of Wonhyo's Buddihist perspective. Based on prior research, this paper identifies the philosophy of Mind-only(vijñaptimātratā) in the broader perspective, that is, "Mind is the first principle of the existence", as the core thought of Wonhyo. The objective of this paper is to reorganize the systematic theories of consciousness, one of the principle sectors of Wonhyo's philosophy of vijñaptimātratā. One can find most systematic texts of consciousness of Wonhyo in 『GiSilRonSo』 and 『GiSilRonByeolGi』. Although 『GeumGang SamMaeGyeongRon』 includes some interpretations of consciousness, it is difficult to formulate a consistent structure based on it. Beside tā.JangEui』, which discusses the meaning of vijñaptimātratā centering around affliction, Wonhyo's opinion about important issues of vijñaptimātratā philosophy such as ālayavijñāna, permeation, bījadharma, and aspects of perception appears in fragments. Thus, this paper focuses on 『GiSilRonSo』 and 『GiSilRon ByeolGi』, Wonhyo's interpretation of 『Awakening of Mahāyāna Faith』(大乘起信論), as well as 『IJangEui』, 『PanBiRyangRon』 and 『Geum GangSamMaeGyeongRon』. The researcher examines how one-mind, tathāgatagarbha, and ālayavijñāna become the principles of 'neither arising nor ceasing'(不生滅) and 'arising and ceasing'(生滅) of all beings. The process of how one-mind develops mind in terms of the Absolute(心眞如門) and mind in terms of Phenomena(心生滅門) and its ontological structure are also investigated. In addition, the philosophical significance of Wonhyo's interpretation of tathāgatagarbha and ālayavijñāna analyzed. Besides, the method how various theories about vijñāna from Tathāgatagarbha's and Yogācāra's philosophy can be synthesized is examined based on Wonhyo's arguments. The four aspects of existence(caturākāra 四相) -arising(生), abiding(住), changing(異), and ceasing(滅)- which is transformed according to stages and dimensions of 'arising and ceasing', and phases of mind such as delusion of three fine states(三細) and six rough states(六麤), five consciousness(五意), and six defiled states(六染) are interpreted based on Tathāgatagarbha's and Yogācāra's philosophical system.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.45-53
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• 2013

The purpose of this thesis is to identify the gardening method of Mus${\bar{o}}$ Soseki by looking into his works. Through this research, life and religious values of Soseki were studied, which gave a better understanding of the garden architect as an individual and seeker of religious truth. Among his works, the most widely known-four ponds, Eiho-ji, Erin-ji, Saiho-ji and Tenryu-ji were studied. The research found that based on the Zen of Buddhism, Soseki symbolized various philosophical ideas into space structures. In addition, through two gardening components, stone buildings and tributaries, he specifically materialized related themes. An absolute religious aesthetics of the creator could be found in the stone buildings that expresses the world of Buddhism and the Chinese letter 'Sim'(heart)-shaped tributaries. By experimenting new method away from a Chinese-style Japanese garden which was widely popular during his time, Soseki devised a garden as residential quarters of a high priest that can be set aside entirely for Zen-study, which became to represent Japanese garden style. If Soseki's gardening method had not been adopted, Japanese gardens could not have been developed as a personal garden that contains symbolic concepts. Unfortunately, in this study, to think of another Zen monk and Mus${\bar{o}}$ Soseki did not study is to compare. also the study on how another Zen monk and Mus${\bar{o}}$ Soseki's compare has to be continued.

• The Journal of the Korea Contents Association
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• v.12 no.5
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• pp.175-187
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• 2012

The purpose of this study is to investigate the mechanism on how the aesthetic consciousness of "Mat" and "Meot" of Korean dance is realized with the analysis of aesthetic meaning and value found in the aesthetic experience of Korean dance, and also the aesthetic concept and consciousness of Korean Studies. First, "the aesthetic consciousness of endless life theory" is from the curved motion, which is one of the basic principle of Korean dance, and is to be sublimated to the aesthetic consciousness of "Mat" and "Meot". The life theory of the Korean dance is to be cleary realized by the curved movement aiming the Circle, which is the important principle of movement for feeling aesthetic consciousness of "Mat" and "Meot". But, the Korean dance movement has been affected to follow the Straight motion frequently in recent days rather than the Curved motion due to the influence of the Western style movement. This makes difficult to find aesthetical sense of "Mat" and "Meot". So, it is very crucial to keep and improve the Curved motion in the Korean dance for protecting and developing aesthetic consciousness of "Mat" and "Meot", the unique feature of the Korean dance. And the continuos effort and plan of Korean dancer is also needed to make the Mind and the Body coexist each other. Furthermore, the research on this aesthetic consciousness of "Mat" and "Meot" of the Korean dance should be kept going.

• Journal of Acupuncture Research
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• v.22 no.1
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• pp.223-234
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• 2005

Objective : The objective of this study was to research depression with acupuncture & moxibustion treatment. Methods : We searched Chinese Medical Literature(published from 1985~2002) related to depression and acupuncture. Results : 1) PC6(內關), HT7(神門), ST36(足三里), GV20(百會), LR3(太衝), SP6(三陰交) are much used for the treatment depression. 2. LR3(太衝), CV17(전중), GB34(陽陵泉), ST40(豊隆), PC6(內關) are much used for the excess type of depression and PC6(內關), SP6(三陰交), HT7(神門), BL15(心兪) are much used for deficiency type of depression. 3. ST36(足三里), SP6(三稜交), HT7(神門), PC6(內關), HT5(通里), KI1(通泉) are used for the treatment depression in electroacupuncture therapy. BL15(心兪), BL20(脾兪),ST36(足三里) are used for the treatment depression in acupoint injection therapy. 4. In dermal needle therapy, it is used to tap slightly until the skin becomes congested in the region of Bladder meridian and nape, back of Governor Vessel. 5. It seems that psychotherapy, music therapy and light therapy will be applied for the treatment of depression. Conclusion : We expect that acupuncture treatment of depression will be applied practically in clinical medicine due to further study on depression with acupuncture.