• Journal of Korean Medical classics
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• v.19 no.3
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• pp.260-273
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• 2006

본과제종림상실천각도탐토료장우화자혈법대후세의학적영향(本課題從臨床實踐角度探討了張于和刺血法對後世醫學的影響). 문중나열종원(文中羅列從元), 명(明), 청지현대적19위의가용자혈법치료질병적경험, 무론종병종(無論從病種), 병위(病位), 용혈화침자공구방면(用穴和針刺工具方面), 재장자화기초상도유료흔대발전. 특별시재외과화후과방면(特別是在外科和喉科方面), 경시풍부다채, 현시료차료법적생명력(顯示了此療法的生命力). 통과본과제적연구득출여하결론(通過本科題的硏究得出如下結論). 장자화재외과천장취환부방혈(張子和在外科擅長取患部放血), 경원(經元), 명(明), 청(淸), 연용도금천(沿用到今天), 시장씨영향력적최대증명(是張氏影響力的最大證明). 기차(其次), 장자화지후적명대(張子和之後的明代), 외과운용자혈법적병종대증(外科運用刺血法的病種大增), 포괄정창, 시독(時毒), 발배(發背), 뇌저(腦疽), 투침지, 오양, 연진창(緣唇瘡), 역양등, 발전료장씨지학(發展了張氏之學). 우기재후과(尤其在喉科), 출현계승여발전적명현궤적(出現繼承與發展的明顯軌跡), 장자화용소상(張子和用少商), 환부치후비(患部治喉痺), 지명대증가십의(至明代增加十宜), 삼상(三商), 청대증가곡지, 위중(委中), 양교(陽交), 간사(間使), 대릉(大陵), 도현대칙재증가이혈(到現代則再增加耳穴), 대추(大椎), 천계등(天桂等).

• 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.

• The Journal of Korean Philosophical History
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• no.57
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• pp.151-181
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• 2018

This thesis is composed mainly of Wang Pang王?'s Nan Hua Zhen Jing Xin Zhuan南華眞經新傳 interpretation. I have focused on four chapter of Wang Pang王?'s Nan Hua Zhen Jing Xin Zhuan南華眞經新傳. The four chapters are just Xioa Yao You逍遙遊 and Qi Wu Lun齊物論 and Yang Sheng Zhu養生主 and Ren Jian Shi人間世. In the first chapter, I pointed out the errors and ambiguous topic setting of Japanese research papers. As a result of reading and analyzing these chapters, I have come to the conclusion that it is a fusion of Zhuang Zhi莊子 reading. This is the content of the second chapter. And in the third chapter, I pointed out that his the interpretation of Ideal personality in Zhuang Zhi is not a spiritual being but the supreme power of reality. As above, he interpreted the Zhuang Zhi from a mixed viewpoint and attempted to read the Zhuang Zhi again from a Confucian point of view.

• 한국체육학회지인문사회과학편
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• v.51 no.4
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• pp.23-31
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• 2012

The purpose of this study was to inquiry implication of physical education based on the Zhaung Zi's philosophy. In order to investigate this purpose, I analyzed the text of Zhaung Zi. The result of the study was as followed. Zhaung-Zi oriented ideal image of human beings who has attained the stage of play(遊). He is an acquaintance (至仁), a man of god(神人), a true man(眞人). The purpose of physical education in Zhuang-Zi is paly(遊) which play well naturally. 'play is the gaming and play in which we can see the true face of the world and ourselves and can become on with the object in the world. Forget-enjoyment(至樂) of victory, records, and results are the purpose of physical education which can be found in Zhuang-Zi. The methods of physical education is the whole mind(專一), xixium(虛心), the feast of mind(心齋), forgetting everything(坐忘) etc. Physical education is to harmonious study with nature not artificially. The relation between teacher(coach) and student(player) is a relationship of mutual respect and consideration. The teacher(player) have to find the potential ability of student and he can help student realize potential ability of them.

• Journal of Korean Philosophical Society
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• v.139
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• pp.239-263
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• 2016

Today manny contemporaries struggle to live because they disregard essential matters and indulge in materialism. They should not pursue wealth and prosperity and ought to find true meaning of life by studying death where one can reveal the essence of life. Zhuang Zi transcended death. His view of death is magnificent. This dissertation has ruminated on how contemporaries live and established righteous view of life and death on the basis of that. In addition, this study has researched what implications his view of death suggests to us today. There is no study as good as death. There is no great teacher as good as death in life. Studying death is studying a life. We can find life meaning and value through death. The matter of death is prone to be thought that a solution can be got only though existing religions. However, when it comes to Zhuang Zi's death, the matter of death can be resolved, not relying on religions. Zhuang Zi has played a role of our taking death in a positive way and relieving the fear of death. He has taught us that it is well off to adapt to the change of nature, leading to meeting our death in comfort.

• Journal of Korean Philosophical Society
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• v.130
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• pp.1-22
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• 2014

Li Zehou(李澤厚) regards Chuang-tzu's fatalism as a kind of pessimism and slavish conformism. The main issue of this paper is to opposes Li Zehou(李澤厚)'s view, and reveal that Chuang-tzu's fatalism is not the negative and slavish conformism but the true positivism of the fate. These Chuang-tzu's fatalism can be conceptualized as a 安之若命. When the human was faced with unavoidable fate, Chuang-tzu's 安之若命 is not pessimistically surrender itself to the fate such as a slave, but pleasantly accepts and affirms the fate. Now, the next three process proves that Chuang-tzu's 安之若命 affirms the fate.The attitude of 安之若命, First, takes the unavoidable(不得已) fate as it is. Second, it resolves a humane 'sadness and joy(哀樂)' through 'the forgetting(忘).' Third, it understands the life and death, the change of world, the human body as the stream of energy(氣). Fourth, in conclusion, it affirms the fate by these processes. These point of view can conceptualize as Chuang-tzu's Amor Fati. That is to say, Chuang-tzu' 安之若命 is not a pessimistic but a positive view of the fate.

• The Korean Publising Journal, Monthly
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• s.254
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• pp.15-15
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• 1999

문명사적 전환이 이뤄지는 2천년대를 코앞에 둔 마지막 해, 만물이 새로이 생명을 얻는 봄날 중국 문명에 대변혁을 일으켰던 장자의 정신을 음미해 보는 것도 권할 만한 일이다. 개혁이 구두선에 그치고 기득권 구조의 언저리를 맴돌기만 하는 현실을 앞에 두고는 더욱 그렇다.

• Journal of Digital Convergence
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• v.11 no.8
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• pp.349-358
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• 2013

This thesis is a study on Zhuang-zi's theory of self-cultivation. "Mind" is an important concept in Zhuang-zi's philosophy. According to Zhuang-zi "mind" has dual character and its basic state includes the mind which is in keeping with Tao and the mind which is not. They separately refer to mind's natural state(靈府靈臺 之心) and unnatural state(成心). The former is compatible and harmonious while the latter is contradictory. The accomplishment of mind eventually means transcending unnatural mind and attaining mind's natural state. To realize natural mind, Zhuang-zi propose xinzhai(心齋)and zuowang(坐忘).

• The Journal of the Korea Contents Association
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• v.10 no.9
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• pp.220-231
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• 2010

The object of this study is to find ways of the modern succession of folklore by attempting the creation culture contents and looking into the aspects of using 'Jangjamot Legend'. Folk tale which has been handed down among people for many years is that story contents that are enjoyed by anonymous many people. The original narration and the cultural elements of 'Jangjamot Legend' which show the origin of a certain pond and rock can be used for creation of culture contents. The legend has been created the video contents or used the origin of the village ritual and festival in different areas. If the festival and the contest related to the legend is activated, more contents of the original narration will be created by the folklore or tourism. The preservation of the original narration will be easily accessed by the mass about 'Jangjamot Legend'. The cultural elements which are inherent in the legend shall cause the creation of consistent and effective contents. Through these contents creation, folklore will be passed on to the next generation with the obtain of universality in the modern times.

• Journal of Korean Philosophical Society
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• v.137
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• pp.193-223
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• 2016

This research examines the recognition of nature as identified by Zhuangzi through the man of truth. Zhuangzi defines inactivity as an act of nature and personifies it as the man of truth, a holy man who achieves salvation. It is the stage that is united with nature by breaking out of secular restriction and achieving the absolute liberal spirit. The man of truth is the origin enabling all the acts of nature. And since the existence of all living things is connected, the change of life and death complies with the operation of nature. It is an irresistible destiny for all human beings. Therefore, the duty of nature recognizes the life and death of all creation into a single perspective. In this sense, the feelings of joy and sorrow that human beings feel are unnecessary. When following the duty of nature and destiny, which is to break out of secular desire and empty the mind, it is possible to go to the stage of futility and enjoy a silent and comfortable life. Zhuangzi explains it as living free from worldly cares, which is the stage of 'Soyoyoo(逍遙遊)'. In this thesis, the principles of courtesy and the virtue of Confucianism are stated and are contrary to the concept of futility asserted by Zhuangzi. But, a different approach could be attempted which recognizes a superman who is even more evolved from the man of truth. The philosophical ideology of Zhuangzi could be a necessary factor for modern people and his oriental natural spirit should be highly appreciated.