• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• The Journal of Dong Guk Oriental Medicine
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• v.6 no.1
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• pp.1-34
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• 1997

The present writer studied the medical thought of 'You-Yi(尤怡)', the medical expert of the early 'Qing(淸)' Dynasty, which can be summarized as following. 1. 'You-Yi' writed many essays and treaties about 'Shang-Han-Lun(傷寒論)' and 'Jin-Gui-Yao-Lue(金?要略)', both of which are the writings of 'Zhang-Zhong-Jing(張仲景)', the medical saint of 'Han(漢)' Dynasty, and those writings include 'Shang-Han-Guan-Zhu-Ji(傷寒貫珠集)', 'Jin-Gui-Yao-Lue-Xin-Dian(金?要略心典)', 'Yi-Xue-Dou-Shu-Ji(醫學讀書記)', 'Jin-Gui-Yi(金?翼)', and 'Jing-Xiang-Lou-Yi-An(靜香樓醫案)'. 2. A theory of 'Tai-Yang(太陽)' syndrome, including 'San-Gang-Ding-Li(三綱鼎立)', was proposed by 'Fang-You-Zhi'(方有執)' and 'Yu-Chang(喩昌)' and it came to be one of the leading theory of the 'Shang-Han-Lun', 'You-Yi' rejected their opinions in which they insisted that the 'Feng(風)' hurts the 'Wei'(衛)' and the 'Han(寒)' hurts the 'Ying(營)', and he advocated his particular idea that the 'Xie-Qi'(邪氣)' can directly hit skin, flesh, 'Ying-Wei(營衛)', the Five Organs and the Six Viscera(五臟六腑), regardless of 'Zhong-Feng(中風)' or 'Shang-Han(傷寒)', and he insisted that there is need to be anxious about Whether the 'Ying-Wei' is strong or weak. 3. In 'Shang-Han-Guan-Zhu-Ji', 'You-Yi' invented the eight classifications in treating the 'Shang-Han' and he did not follow the old theories hitherto. He divided the book into six parts via the clinical experiences, and the Classification and Logics in Treatment(辨證論治), and he put several titles on 'Jin-Gui-Yao-Lue. And he newly edited the original text of 'Shang-Han-Lun' and arranged 'Zhong-Jing(仲景)'s Six Meridian(六經) categories. Each syndrome in 'Tai-Yang' 'Yang-Ming(陽明)', 'Shao-Yang(少陽)', 'Tai-Yin'(太陰)', 'Shao-Yin(少陰)' and 'Jue-Yin(厥陰)' has its own categories in treatment. 4. In explaining the Six Meridian(六經) and the Organs and Viscera(臟腑), 'You-Yi' legislated the syndrome in 'Three Yang(三陽)' into Meridian(經) and Viscera(腑) ; the syndrome in 'Three Yin(三陰)'into Meridian(經) and Organs(腑). He also concluded that 'Shang-Han-Lun' not only discussed 'Wai-Gan(外感)' but also included the Internal Hurt(內傷) and Miscellaneous Diseases(雜病). 5. In his academic research, 'You-Yi' followed 'Zhong-Jing' in classifications and prescriptions and succeeded the theory of 'Ma-Chu(마숙)' and 'Li-Zhong-Zi(李中梓)', but was not tied to any stereotyped former practices. He put emphasis on the Spleen(脾) and the Kidney(腎) as he harmonized the Middle Energizer(中焦焦) with the taste of 'Gan(甘)' and 'Wen(溫)' and enjoyed strengthening 'Yang' by benefitting the 'Qi(氣)'. 6. He discussed in detail the causes, mechanism and symptoms on 'Tan-Yin(痰飮)' and proposed the seven categorizes in treatment. 7. He sorted the causes of 'Zhong-Feng' into two kinds of the 'Feng' via 'Wai-Gan' and Internal Hurt, and recognized these two 'Feng's correlate as mutual sources of diseases. He insisted that the origin of the 'Feng' exists in the 'Liver(肝). He also established the eight categories in treating the 'Feng'. 8. 'You-Yi' belong to the classifications and Logical Treatment School. And he, considering he respected and followed 'Zhong-Jing' and 'Li-Zhong-Zi', belongs to the successor to the 'Wen-Bu(溫補)' School. 9. His writings, especially the 'Shang-Han-Guan-Zhu-Ji' and the 'Jin-Gui-Yao-Lue-Xin-Dian', are excellent commentary works on the originals, so they served as significant guide books for many junior scholars. For penetrating the 'Shang-Han-Lun' with his unique way of classification of treatment, he has been highly appreciated by later generations including scholars like 'Tang-Li-San(唐立三)' in the 'Qing' Dynasty, and so many more ones thenceforth. In conclusion, on the base of this study, it is hopefully proposed that the still more profound research on the medical thought of 'You-Yi', as one of the most distinguished scholars, an expert clinician and an earnest writer as well.

• (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.

• BMB Reports
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• v.39 no.2
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• pp.171-177
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• 2006

Nonsteroidal anti-inflammatory drugs such as indomethacin (IN) can exert anti-colorectal cancer (CRC) activity through cyclooxygenase independent mechanism, but the exactly biological mechanism is not completely known. Here we use proteomic tools to investigate the molecular mechanism of this action. First, nude mice bearing tumors derived from subcutaneous injection with human CRC cell line HCT116 were randomly allocated to groups treated with or without indomethacin. Later, tumor lumps were incised and then total proteins extracted. After separated with two-dimensional electrophoresis, thirty-one differently expressed spots were found between IN-treated and non-IN-treated groups, of which 25 spots decreased and 6 spots increased in abundance in IN-treated group. Through matrix-assisted laser desorption ionization time of flight mass spectrometry and then NCBInr and SWISS-PROT databases searching, 12 protein spots were finally identified including galectin-1, annexin A1, annexin IV, trancription factor BTF3A, calreticulin. Most of the identified proteins are correlated with tumor's biological prosperities of proliferation, invasion, apoptosis and immunity, or take part in cell's signal transduction. From above we thought that indomethacin can exert its effect on colorectal cancer through regulating several proteins' expression directly or indirectly. Further study of these proteins may be helpful in founding new targets of drugs for cancer chemotherapy.