• 대한한의학원전학회지
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• 제26권3호
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• pp.11-18
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• 2013

Objective : This paper was designed to confirm the relation between Li Dong-yuan(李東垣)'s theory of internal injury(內傷學說) and Neo-confucianism(新儒學)'s academic orientation, particularly Zhang Heung-qu(張橫渠)'s 'Qi-monism(氣一元論)'. Method : Through a comparative literature review, I searched for the commonality between Li Dong-yuan(李東垣)'s theory of internal injury(內傷學說) and Neo-confucianism(新儒學)'s academic orientation, particularly Zhang Heung-qu(張橫渠)'s 'Qi-monism(氣一元論)', and also examined the difference in the meaning of 'Primordial Qi(元氣)' in Qi-monism and that Lee Dong-yuan proposed. Result & Conclusion : The central theme of Neo-confucianism, 'Staying on the Golden Path(允執厥中)', has a commonality with Li Dong-yuan's theory of internal injury that emphasized Primordial Qi, and the concepts of "Great Vacuity as Qi(太虛卽氣)", "Two Properties Inherent in a Single Object(一物兩體)", and "the Nature of Acquired Disposition(氣質之性)" have commonality with the concepts of "The Given from the Vacuity of Natural World(所受於天)", Up & Down Movement(升降運動), and Yin Fire(陰火) of Primordial Qi in Li Dong-yuan's theory of internal injury respectively. However, the concept of Primordial Qi in the Theory of Qi-monism refers to the building blocks of all things in the universe, whereas the concept of Primordial Qi that Li Dong-yuan proposed has no meaning of component of body but driving force that maintains the phenomenon of life.

• 대한한의학원전학회지
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• 제18권1호통권28호
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• pp.146-174
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• 2005

This study analyzes a medicine and iching-study(易學) and vital meaning through a me야cal science ruler called ZhangNan(章楠) of Qing-Dynasty(淸代), but has a purpose. First of all, the writer judges that the ZhangNan's medicine did not get out of a tradition of a Rui-Yi(儒醫, Confucian medicine) medicine greatly. He considered philosophy character of Rui-Yi formed after Jin-Yuan Dynsty(金元代) a purpose of own medicine. A way he kept the human life in order to realize a large meaning of Confucianism, and to stop a disease was necessary and spoke necessity of a medicine for this. Though a medicine is small, but becomes necessary thing in order to realize Confucianism whether a medicine and Confucianism are the only each other. The ZhangNan presented Zhi-zhong-he(致中和) with a way as soon as it is a purpose of a medicine, but ZhangNan is opening the point that Xing(性) was given 'Taiji(太極)'to. If Neo-Confucianism named 'Taiji(太極)-xing(性)-li(理)' is general, but ZhangNan is introducing the Taiji with Chi(氣). ZhangNan introduces the Taiji(太極) with one Chi(氣) and is rea야ng thing with another Zhu-zai(主宰) except Taiji, but cannot but recognize this with one in characteristics of a medicine ruler. A disregard is the inferior results, and this can do entrance of the Huang-di-nei-jing(業帝內經) which put a base with Han-Dynasty(漢代) iching-study(易學) and this too. It is made concrete 'Zangfu(藏府)-Taiji', and he is considering 'Dan-tian(丹田)-Taiji‘ in a discussion about the Great Absolute to be physical too more. Also, Taiji' is describing a point of contact that a spirit and the body meet with.

• 건축역사연구
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• 제14권1호
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• pp.123-134
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• 2005

This study is focused on a space for man in upper classes house that is one of appeared characteristics as Korea, China and Japan imported Confucianism become common cultural base in these countries. Because a space for man in these countries has the same nature represented as a typical space in a upper classes house, and this space is differentiated by regional features, a way of thinking, a way of life and social structure as well, these characteristics are compared one another. Import of Confucianism influenced formation of a upper classes house and the spaces of the house are divided by generation, sexuality and classes. A space for man become a center of the house as well as a space for reception in accordance with patriarchism because this space stands for hierarchy of the house. A space for man of each country, Korea, China and Japan, has differences; that is, Chinese Jeongbang is used as a space for family as well as for guests; Korean Sarangchae is for only men and used as a reception space; Japanese Zasiki is used just for reception. These differences among countries are caused by owner's class, a civil officer or a military officer, and this class differentiated the characteristics of reception for guest. Even though the these countries take the space for man for meeting, Chinese is for family, Korean is for ancestors and Japanese is for guests.

• 복식
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• 제58권2호
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

• 철학연구
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• 제144권
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• pp.1-15
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• 2017

이미 삼천 년 전, 춘추(春秋)시대에 중국 철학자들은 형이상학에 관해 논의했다. 고대 중국 철학자들은 '형이상'의 문제를 '도(道)'라고 하였고, 이와 구분하여 구체적인 사물을 '기(器)'라고 하였다. 그리고 '도'의 의미로서 '길', '법칙', '진리' 등의 의미가 파생되어 나왔다. 이에 중국의 전통문화는 무형적인 이른바 '도' 문화의 특색을 지니게 되었다. 그 중에서 선진(先秦)시대의 유가와 도가의 '도'는 동한(東漢)시대에 고인도(古印度)로부터 전래된 불가의 '도'와 함께 가장 많은 영향을 끼쳤으며, 2천년 동안 절대 다수의 중국인들의 가치관, 도덕표준, 사유형식에 있어서 3가지 무형의 역량을 이루게 되었다. 이 글은 중국 '도' 문화의 형성 과정을 개괄적으로 설명하고, 그 주요 정신이 유가는 자득(自得), 도가는 자연(自然), 불가는 자재(自在)에 있음을 해명하였다.

• 비교문화연구
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• 제47권
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• pp.101-129
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• 2017

본고는 관우(關羽) 신격화(神格化)가 일종의 문화현상으로 발전하게 된 것은 역사상 관우의 충의무용(忠義武勇)과 함께 민중들이 갈망하는 영웅출현의 심리작용, 그리고 그것을 적극적으로 활용한 종교계의 활동과 긴밀하게 연관되었음을 전제로 한다. 이를 토대로 본고는 유(儒) 불(佛) 도(道) 삼교가 관우 신격화 과정에서 어떻게 종교적으로 활용하고 있는 지 그 양상을 살피는 것을 목적으로 하고 있다. 관우신(關羽神)은 유 불 도교에 있어서 독특한 경로를 밟으며 뿌리를 내렸다. 즉, 불교(佛敎)에서는 사찰(寺刹)을 지키는 '가람신(伽藍神)'으로 격상시키면서 토착화에 성공하였고, 도교(道敎)에서는 악마를 쫓고 재난과 고통에서 벗어나게 해주는 '삼계복마대제(三界伏魔大帝)'의 만능수호신(萬能守護神)으로 활용되었으며, 유교(儒敎)에서는 '유장(儒將)' 관우 이미지를 공자의 춘추대의(春秋大義)와 연결하여 '존왕양이(尊王攘夷)'라는 시대정신으로 재창조하였다. 즉 나라를 수호하는 충의(忠義)의 무신(武神)으로 삼아 이를 국가 통치 질서 확립의 수단으로 삼았음을 확인할 수 있었다.

• 사상체질의학회지
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• 제31권1호
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• pp.26-35
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• 2019

The purpose of this study is to understand how Sasang Constitutional Medicine has been understood in China. Methods I searched for topics in Chinese such as Sasang medicine (四象醫學), Sasang constitution (四象體質), Chao medicine (朝醫), philosophy (哲學), principles (原理), the school of Confucianism (儒家), Confucianism (儒學) and ideology (思想) in CNKI database on January 15, 2019. The selected studies were summarized as three sections; the basic principles of Sasang Constitutional Medicine, influences of Confucianism and comparison with other medicines. Results In China, the principles of Sasang Constitutional Medicine is explained using the concepts such as Heaven-Human-Nature-Order, the Great Ultimate (Taiji), Two Modes (Liang-Yi), Sasang, heart, sorrow-anger-joy-pleasure, nature-emotions (Xingqing), and viscera-bowels (Zang-Fu). Sasang Constitutional Medicine is considered to has been influenced by Confucianism. The form of Sasang Constitutional Medicine was affected by the Book of Changes (Zhouyi), and the contents were impacted by the Great Learning (Daxue), the Doctrine of the Mean (Zhongyong), the Mencius (Mengzi) and the Analects (Lunyu). Sasang Constitutional Medicine have distinctive characteristics in comparison with other medicines, such as inherent determinations of constitution, organs difference by constitution the actions of nature, emotions and desire, recognition of humans as social beings, and the signification of heart as a presiding center. Conclusion In China, the philosophy of Sasang Constitutional Medicine has been studied with basis of four-element structure; activity, mind, body and matter. Also, it has been researched in medical aspects of human trying to control the nature and emotions to be physically, mentally and socially healthy.

• 한국철학논집
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• 제59호
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• pp.241-260
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• 2018

본고는 고려후기 유학자인 정몽주의 불교이해를 탐구하는데 연구목적이 있다. 고려시대 불교는 오랜 기간 동안 사회적 순기능을 맡아왔다. 그러나 고려후기에 이르러서는 그것을 기대하기 어려워졌다. 이러한 상황에서 점차적으로 신유학인 성리학이 수용되기 시작하였다. 그리하여 불교로부터 유학으로 사상적 전환이 진행되었다. 정몽주의 학문세계는 사장학보다 유학의 기본경전에 기반하였다. 그는 유학의 기본경전 가운데 특히 "주역"에 조예가 깊었다. 그는 불교이해의 밑바탕으로서 "주역"을 중시하는 모습을 보여주었다. 정몽주는 불교의 여러 경전을 통해 교리들을 접하였다. 그는 불교에 대해 관심이 많았다. 승려와의 교유도 적지 않았다. 이런 까닭으로 정몽주는 불교와의 관계성을 무시할 수 없다. 한편으로는 불교를 이해하면서도 유학자로서 비판의식을 보이는 지불유자(知佛儒者)적 입장이 정몽주의 특징적 모습이라 하겠다.

• 복식
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• 제16권
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• pp.221-229
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• 1991

This thesis aims at reviewing the wearing aspect and formation of Chosun ceremonial dresses for meal and finding out the thought reflected by them from the standpoint that dresses themselves should be taken as one of the phenomena in culture. That is men's ceremonial costumes and confucian costumes of the royal family and the gentry family in Chosun is reviewed focused on the formation and the wearing aspect of Po, Which is a kind of them. And in the context of the phase of the times. I also considered the thoughts reflected on the clothes such as confucianism, Ying & Yang Theory, and the symbol and the thoughts of patterns in relation to the clothes. Confucian influence was the main force for the Chosun prohibitions for clothes. The major reasons for the prohibitions for clothes were as follows. First, they reflected confucian Chung myoung chooui(the principle that everything should be where it belongs). That is the prohibitions for clothes were used in the means to maintain feudalistic social order. influenced by social rank system. Second, they reflected confucian ethics in the means to recover social disciplines with the maintenance of traditional customs. This shows well in the restriction of luxurious items in dressing included the prohibitions for clothes. Third, they reflected Chosun's toadysm toward China. With the influx of Chinese style of dressing then government even changed the style of uniforms for public officials into that of Chinese resulting in dual styles of dressing. Ying & Yan Theory greatly affected the colors of Korean clothes and reflected toadysm toward China. too. The theory was embodied by prohibition of such colors for clothes as white, gray, and jade green. I reviewed the twelve patterns on Myunpok, Ten-Longivity patterns and Four-Gracious plants patterns in order to analyze the symbolism and thoughts of patterns for clothes. Nansam, Dopo, and Shimui worn by confucian scholars ensures that those clothes bears confucianism and philosopical factors. As shimui was worn by many people it appears in Chosun scholars' studies and a Chinese book called "Yeki". I reviewed the origin, procession, and ornaments of four ceremonial clothes and tried to find out the confucianism in them. First, In Kwanrei (the coming-of-age ceremony) remained ancestor worship and respect for manners. The clothes for this ceremony granted the rights and responsibilities of and adult to the wearer. The royal Kwanreipok had different dresses for each rank. As Samgapok, the crown prince wore Iksunkwan and Konryongpo for the first ritual, Wonryukwan and Kangsapo for the second, and Myunrukwan and Konpok for the third. The rank of the King's grandson was lower than the crown prince's. This example shows that Chosun people respected manners and thought the basic confucianism "God and people are equal." at the Royal court. Second, as Honreipok(wedding gown), the crown prince wore Myunrukwan and Konpok for Daereipok, Wonyukwan and Kangsapo for Napjing and Tongwoo, and Iksunkwan and Konryongpo for Chekbinui. But common people were allowed to wear an official outfit only for wedding in the means of congratulation on the most important day of their life. Wedding gowns which reflected Ying and Yang Theory emphasized the thought that union of a man and a wife is the most important event in life. Third, Sangrei(funeral) was the last ritual of a human being to send off the deceased. The mourning dresses expressed lamentation of the people left behind. Five-Dress-System for each the relative degree of familarity showed the solemnity and formality, which represented the formality of confucianism and ancestor worship. I reviewed the mourning dresses by dividing them into royal, Yangban's, and commons. They were featured by the fact that there was only one style for every walk of life. It is construed that anyone in mourning can wear the same clothes since he feels the same way regardless of his social rank. Fourth, Chereipok(sacrificial rite dresses) had different styles for each social rank. The King wore Myunpok(Kuryumyun and Kujangpok) were recorded to be worn first in the fourth year of King Taecho's ruling. The crown prince wore Palryumyun and Chiljangpok for sacrificial rite dress which was finally settled when King Sejong was in power. Common people wore Dopo, Shimui for the rite dress in the beginning of the Chosun Era and wore Dopo after Japanese invasion of Korea in 1592. In conclusion, confucianism played the main role in ceremonial dress system of Chosun and that was because it emphasized the ethics of action in life, which was different from other religions. It is true that cause-oriented thoughts and Chung myoung chooui in confucianism drove all ceremonies to extreme manners, discriminating the people who belonged to the lower social rank, and resulting in extremly luxurious life style. However, they also created a unique trend and clothes culture in the Chosun Era. I wish that this thesis provieds important information and direction for furthur studies in the future.

• 농촌계획
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• 제13권2호
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• pp.39-49
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• 2007

The objective of this paper is to investigate the development of Silhak as a Korean epistemology, to investigate the implications of Silhak in Korean society, and to discover further environmental implications. The main discussion of this paper concerns with the epistemology of environmental philosophy. Epistemology is based on the justification of certain knowledge and social philosophy. Epistemology, from the Greek words episteme (knowledge) and logos (word/ speech) is the branch of philosophy concerned with theories of the sources, nature, and limits of knowledge. Since the seventeenth century, epistemology has been one of the fundamental themes of philosophers, who were necessarily obliged to coordinate the theory of knowledge with the development of scientific thought. It is a general belief that Western ideology is substantially embedded in Eastern ideology due to physical and metaphysical colonial involvement. We argue that ecological crisis may be resulted from western epistemological mechanical view, thus we suggests a Korean epistemology as an alternative. In this paper, we seek possibility of epistemological alternative of nature in the Korean traditional epistemology incorporating the epistemology of Sung confucianism and The Silhak.