• Journal of Sasang Constitutional Medicine
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• v.17 no.2
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• pp.15-26
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• 2005

1. Objectives The pesent study purposed to examine Dongmu Lee Je-Ma's Sasang philosophy from the viewpoint of Che-Yong relation and to understand the effect of Che-Yong relation on Dongmu philosophy. 2. Methods First, we briefly compared the concept of Che-Yong relation in Jeongju philosophy, which has a dualistic philosophical structure, with the concept of Han Suk-Ji's harmonious Che-Yong relation, which has a monistic philosophical struaure and, based on rhe result, analyzed the characteristics of rhe concept of Che-Yong in Dongmu philosophy focused on Seongmyeong rheory, Sadan rheory and Hwakchung theory in ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3 Results and Conclusions Jeongju philosophy is different from Dongmu philosophy in irs philosophical struaure characterized by Che-Yong relation, and the concept of Che-Yong in Dongmu philosophy forms the characteristics of Han Suk-ji's monistic harmonious Ole- Y ong relation. This produces results as follows. (1) Form a universal view of human beings centering of man's autonomous will and possibility. (2) Have a philosophical structure understood nor as a partial thought but as a total thought. (3) Assert that man has a good nature fundamentally and is obliged to practice goodness. (4) Assume that all human beings are equal. (5) It is assumed that the structural characteristics of harmonious Che-Yong relation in Dongmu philosophy can be the ground of definition of Silhak (practical science) in Oriental philosophy. It can be said that the realities of the universe and human beings can be discussed in philosophical structure with the logic of harmonious Che-Yong relation based on the unity of time and space. The philosophical logic based on the tealities can be defined as Silhak.

• Journal of Korean Philosophical Society
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• v.116
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• pp.411-435
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• 2010

Ken Wilber(1949~) tries to approach integration of philosophy, emphasising the advent of the perennial philosophy in the exchange of scholarships at the present day. He suggests All Quadrant(四象限) for the first step to reach his integrated approach. In addition, his approach concretizes for AQAL(All Quadrant, All Level). His AQAL approach which can be divide into inside/outside, singular/plural, or interobjectivity/intersubjectivity is applied to a lot of fileds such as ecology, management, criminology, medical treatment and its boundary is getting bigger. The merits of Quadrant is that it can solve the problem of the plain(平原), which resolves the strength of subjective interior(cultural contexts) into the external existence(social system). From view of Dongmu Lee Je-ma(1837~1900), a former philosopher, Sa-Sang theory['Affairs-Mind-body-Objects(事心身物)', 'Heaven-Human-nature-Order(天人性命)] is in accord with Wilber in content. In Dongmu's writing, Quadrant(Affairs-Mind-body-Objects') called Sa-Sang theory(四象學) or Sasang Constitional Medicine(四象醫學) is basic component in order to explain the structure of all nature. 'Heaven-Human-nature-Order'; That is, 'Affairs-Mind-body-Objects' results in 'Heaven-Human-nature-Order' focused on human being(human body) in the universe. In other words, Sa-Sang theory is the same as the Wilver's inclusive perspectives from the universe and human being. Dongmu's Sa-Sang theory is compared with C. G. Jung(1875~1961)'s psychology and it helps both fields confirm the foundation and extend the province of application. Comparision of Dongmu's Quadrant with Wilber's is not just analogical reasoning. In comparison, Dongmu's Sa-Sang theory is more delicated and crystallized than Wilber's in medical prospective. Dongmu regards Quadrant not as diseases, but as origin of Physiology and Pathology. And he explains all of their courses as Quadrant.