• Journal of Sasang Constitutional Medicine
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• v.16 no.2
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• pp.1-16
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• 2004

1. Objectives Theory of Iinsim Tosim(the Human - Mind and the Moral - Mind) that originated from "Sang-Seo(尙書)" "Dae-Woo-Mo(大禹謨)" is a relative importance point of dispute at the existing confucianism and chosun's neo confucianism. Our consideration point is that a close examination of relation between Iinsim-Tosim theory of existing confucianism's and Lee Je-ma's thought of Iinsim Tosim and his creative exposition that is related to view of human being contained theory of sasang(四象), knowledge & conduction(Jihang, 知行). 2. Methods of Research We analyze "Gyukchigo(格致藁)" that is contained confucianism's contents and Lee Je-ma's view point of human being, and consult " Dongyi Suse Bowon chobongeun(東醫壽世保元草本卷)", "Dongyi Suse Bowon(東醫壽世保元)", reference about confucianism and some other thesis. 3. Results (1) Lee Je-ma's thought of Iinsim Tosim is closely connected each other. There is close correlation between Iinsim and Tosim such as both ends. And Iinsim Tosim is not virtue and vice relation but all good concept, though each have fragility, Iinsim have weakness of laziness and Tosim have that of desire. (2) Lee Je-ma insist on having lisim(理心)-kyungsim(敬心) for overcoming each fragility that weakness of laziness and desire. And he present learning(學) and speculation(思) for acquirement of lisim(理心) kyungsim(敬心). (3) Lee Je-ma's thought of Iinsim Tosim's containing meaning is not one side but both side for nature(性) & emotion(情). therefore Iinsim Tosim is closely connected Lee Je-ma's view of human being and theory of knowledge & conduction(Ji-Hang, 知行論). That is very different from existing confucianism & MyungSunlock(Book of Illuminating Goodnes)'s thought. (4) Iinsim is connected with knowledge(知), Tosim is connected with conduction(行) (5) Lee Je-ma's thought of Affairs - Mind - Body - Objects(事心身物) is closely connected with Iinsim-Tosim. 4. Conclusions There are no parts that directly criticized by LEE JE-MA, comparing with he's thought and the existing confucianism's theory of Iinsim Tosim, a specific person's theory. but LEE JE-MA approached the theory of Iinsim Tosim with thought that is not an extension of existing confucianism's thought, but original with himself, therefore LEE JE-MA's thought of Iinsim Tosim is closely connected with the most important conceptions (theory of nature & emotion, theory of knowledge & conduction) at the Sasang Constitutional Medicine. and Iinsim Tosim is an important clue for understanding the thought of LEE JE-MA.

• Journal of Food Hygiene and Safety
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• v.33 no.2
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• pp.89-93
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• 2018

High sodium dietary habits may cause various diseases, thereby threatening the public health. Various efforts have been made to control high sodium use in diets, but few studies have been conducted on health communication efforts to modify such habits. This study looks for suggestions for diet improvement education by examining whether or not high sodium dietary habits can be predicted by a consumer's perception on the threat and controllability of high sodium diets. In this study, a questionnaire was developed to measure the severity, vulnerability, efficiency, efficacy, and behavioral tendencies of the consumer, which were subscales of the protective motivation theory. The questionnaire was given to university students and their families in Chungnam Province. The results of a statistical analysis were as follows: First, more young people preferred high-sodium diets than older people. Second, the correlation analysis showed that older people knew that they were vulnerable to the negative effects of high sodium diets, but they would not change their dietary habits until they were confident that they could control the high-sodium diet. Third, the structural model analysis showed that the higher the coping perception was, the lower was the tendency to consume a high-sodium diet. These results suggest that in the effort to reduce high-sodium diets, it is more effective to provide viable information and improve efficacy.

• The Journal of Korean Philosophical History
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• no.35
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• pp.131-164
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• 2012

This paper is to make a generalization of Keyongyegimunrok(經義記聞錄) by Namdang Han Wonjin(1682~1751) whose historical positions of philosophy were contained, and to examine its established periods and the summaries of Ligi-Simseong Doseol(理氣心性圖說, illustrated Account of principle, Vital force, and Heart-mind) given in Appendix of Chap. 6. Total seventeen explanatory diagrams cover over the theory of principle and material force, theory of Heart-mind, theory of cultivation. These explanatory diagrams were produced systematically and easily to understand the pursuits of study, so-called Ho-hak(湖學), since Namdang becoming a member of the Yellow River(黃江) school. The philosophical argumentations of Namdang was usually succeeded by the orthodox stream of Ki-ho(畿湖) School transmitted from Ii, Song Si-yeol, Gwon Sang-ha. Ligi-wollyu-do(理氣源流圖), Ligi-dongjeong-do(理氣動靜圖), irwon-bunsu-do(一原分殊圖, 4 diagrams) are diagrams equivalent to Ki-ho School's ontology. As Ki-ho School's theory of Heart-mind, there are Seongjeong-hoenggan-do(性情橫看圖), Seongjeong-sugan-do(性情竪看圖), Seongjeong-chonghwoi-do(性情總會圖), Oseonghoju-do (五性互主圖), Oseongchubon-do(五性推本圖), Simseongmyohap-do (心性妙合圖), Simseongiji-do(心性二岐圖), Jungyongcheonmyeong-do(中庸天命圖), Insim dosim-do(人心道心圖), focusing on Simtongseongjeong-do(心統性情圖), and last diagram is Wihakjibang-do(爲學之方圖), which adapted from the diagram established by Ii and Song Si-yeol. The significance of Keyongyegimunrok(經義記聞錄) is comprehensive of the pursuits of the Yellow River school's studies, and provides evidence of a leading figure in Ho-hak.

• Journal of Korean Philosophical Society
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• v.142
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• pp.241-263
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• 2017

The purpose of this paper is to investigate Toegye's simhak in relation to spiritualism. In general, we call Chu Hsi's learning "lihak" (the learning of principle) while Wang Yangming's learning is described as "simhak" (the learning of mind). However, we sometimes call Toegye's learning "simhak" in spite of his respect for Chu Hsi's philosophy of li. Toegye's simhak is different from Wang Yangming's. Nonetheless, Toegye too, highlighted the existential meaning of truth. Toegye regarded simgyung (the book of mind) as one of the most important classics for self-cultivation. As is well known, Toegye's main concern was concentration on mind and heart cultivation. Toegye understood li as a spiritual being, which can actualize itself. The goal of simhak is to become a sage. For a sage, there is no contradiction between moral norm and human desire. To become a sage, Toegye developed the theory and practice of mind cultivation. Toegye's simhak has some common characteristics with Louis Lavelle's philosophy of spiritualism. Both Toegye and Louis Lavelle lay great emphasis on self reflection and spiritual life. In particular, Toegye developed the concrete method of mind cultivation. In the 21st century, human beings are confronted with spiritual crisis in many aspects. Toegye's simhak can be advanced as useful wisdom to keep one's mind in a peaceful and harmonious state.

• The Journal of Korean Philosophical History
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• no.32
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• pp.7-41
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• 2011

Theories of Li-Ki mutual dynamism and piety represent philosophical thoughts of Toege School. The theory of Li-Ki mutual dynamism reflects conflicts of Heavenly Law and Human Desire or Principled Mind and Selfish Mind on the private level, but conflicts of Virtuous Gentleman and Materialistic Person on the social level. The theory of piety is for establishments of Heavenly Law's Superintendence and Virtuous Gentleman's Leading Power in life. Toege's followers keep this theoretical stream Their perception of reality has two distinct features: one is that they focus on the fundamental distinguished from the incidental: the other is that they don't tolerate any compromise between righteousness and interest, They think they can make a beautiful world without any compromise between righteousness and material interest if trying hard on the fundamental. Their propensities are very different from those of Yulgok school who sought an appropriate compromise between principle and reality or between the Eastern and the Western party distinguishing an argument of the fundamental from an argument of the incidental.

• The Journal of Korean Philosophical History
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• no.25
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• pp.167-196
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• 2009

Youlgok's thoughts on mind are represented both in his one-road theory of mind, nature, emotion and will and in his one-way theory of Li riding on a dynamic Ki. The one-road theory has two meanings. First, it means that mind, nature, emotion and will are not separate things, but those three things other than mind belong to mind, which only different phases of mind. Second, it means that human desire and moral will, inborn nature and dispositional nature, four clues and seven emotions are not sets of mind opposing each other forever, but sets of mind which can be sublated in the end. The one-way theory of Li riding on a dynamic Ki explains the relation of mind and nature in terms of Li and Ki. In Youlgok's theory, Ki(mind) is the subject of operating dynamics and Li(nature) is the content of operated results. Nature appeared through operating mind is emotion. Li riding on a dynamic Ki means both that Li superintends Ki(operates Ki's standard), and that it realizes itself through Ki. In a word, mind is the subject realizing nature, and mind operates under the control of nature. In this way, Youlgok pays attention on both Li's norm and Ki's dynamic.

• The Journal of Korean Philosophical History
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• no.50
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• pp.9-36
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• 2016

This thesis aims to suggest probability of modern confrontation of Yulgok YiYi's thought. For this, find out the meaning of Li-Qi-Zhi-Miao(理氣之妙) and through the Qi-Fa-Li-Cheng-Yi-Tu(氣發理乘一途), and Li-Tong-Qi-Ju-Shou(理通 氣局說), Yin-Xim-Do-Xim-Shou(人心道心說), he creatively reveal the relation of Xin(心) Xing(性) Qing(情) Yi(意) continually. On one side he suggested the way of ideal man, on the other side he was showed adaptablity to the real world. So I think Yulgok had placed emphasis on the Zhongyong(中庸) and Yijing(周易), so he point out the meaning of ShiZhong (時中). Then he had high ideals practical Zhi-Zhonghe((致中和). So This paper is to find out his foundation of epistemology, and then to know It's modern meaning of methodology of moral Education's Implication on the relation of Xin(心) Xing(性) Qing(情) Yi(意). So We ca find out Ji(機) is very important the transition of Qi-Zhe(氣質).

• (The)Study of the Eastern Classic
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• no.54
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• pp.45-76
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• 2014

The purpose of this paper is to examine Toegye(退溪 李滉, 1501~1570)'s interpretation of Chungyong(中庸) who led the completion of the $Chos{\breve{o}}n$-style acceptance of Neo-Confucianism. This paper is focused on revealing the way that how he understood it according to the system of Neo-Confucianism that was proposed by Chu Hsi, rather than revealing the unique perspective of Toegye. I have the following configuration in this paper. First, I have set two directions of research for understanding of Chungyong, these were derived through the work that is an overview of cases of interpretation of Chungyong of $Chos{\breve{o}}n$. 1) How to understand the overall structure of Chungyong? 2) How to understand key concepts of Chungyong? Next, basing on these directions of research, I analyzed Toegye's interpretation of Chungyong. To grasp the structure of the whole, Toegye followed the segmentation system and structure of Chungyong changgu: Commentary on the Doctrine of the Mean, and to understand key concepts of Chungyong, he conducted in collaboration with concepts of Neo-Confucianism. Concretely, I analyze his work : Chungyong $suk{\breve{u}}i$(中庸釋義) and Chungyong $jil{\breve{u}}i$(中庸質疑) for asserting that he accepted the segmentation system and structure of Chungyong changgu. And I analyze his documents: letters to and from his disciples. This analysis focus on concepts of Chungyong for asserting that his understanding is in the context of Chu Hsi and other Neo-Confucian scholars's commentary. Toegye tried to reduce the diversity of interpretation and present one meaning.

• (The)Study of the Eastern Classic
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• no.73
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• pp.303-325
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• 2018

Hwang Hee (1363~1452), a well-known politician in the beginning of Joseon Dynasty, tremendously contributed to opening the glorious civilization during the reign of King Sejong. He was a public servant canonized in the Jongmyo Shrine and a good example of clean government officials in the Joseon era. There were two requests from scholars of 8 provinces across the country to ask his tablet to be enshrined in the Confucian shrine. As a matter of fact, historical evaluation as well as his status is somewhat extraordinary, but his appraisal during his living times was not consistent according to the annals of Joseon like "Sejong Chronicles". Many of his corruptions and unjust behaviors were shown in the annals. It is hard to accept all of them as truth. There are some questions raised about his character, but also some as intentionally bad judgments. However they should be respected now since the authors were trying to write objectively based on their consciousness. Hwang Hee was highly evaluated and popular among bureaucrats because of his generosity. On the contrary, his generosity was so big that he had problems dealing with his family matters according to an official writing historic chronicles. I think this judgment explains well the reason why then some raised questions about his reputation. This goes well with Confucian's saying, "Each fault by humans has a pattern. Seeing one's fault will let you know the one's personality."

• The Journal of Korean Philosophical History
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• no.27
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• pp.85-118
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• 2009

Kim Hang(金恒: Il-Boo 1826-1898) presented that in the end of 19 century The Book of Correct Changes(正易) alternated I-Ching(周易) in Korea. He predicted that the New world would be realized soon. In other words, the Former-Heaven(先天) would be changed in to the After-Heaven(後天). The New world means the highest well-being society and harmonized world. He named the New world as the Yuli world(琉璃世上). The Book of Correct Changes contained the idea of reformation of society with great cosmic changes and taught us to cultivate and train our mind for transformation of human beings. The New world will be come true, and there the struggling will be ceased. The New world will be accompanied by the transformation of human beings. Each person has to persevere changing him(her)-Selfin his(her) efforts to be a holy man. All people will achieve the high spirit. Kim Hang taught us to renew ourself and made the new world where every person will live with Truth and have an equal right and treat others without discrimination.