• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2006.11a
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• pp.337-340
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• 2006

Dwelling refers to a way of being that has to do with a cautious and guarded attitude. What has to be nurtured and preserved is the dweller's relationship with the fourfold of heaven and earth, divinities and mortals. This leads to the fourfold definition that mortals dwell insofar as they save the earth, receive heaven as heaven, await the divinities as divinities, and are capable of death as death. Heidegger sees the thing as the concrescence of what he calls the fourfold of earth, sky, mortals, and divinities. For Heidegger, true being means to be open to the fourfold, to tend the fourfold in its essence. C. Norberg-Schulz takes as his starting point Heidegger's notion of the thing as that in which the fourfold is assembled. The built space must be organized in a way that concrete places are created, places that are characterized by a specific genius loci. This idea refers to life in the warm seclusion of a traditional community, but is much less applicable to the functional networks and relationships that determine life in a modem society. Cacciari thinks that what is worth questioning is in particular the condition of homelessness perceived by Heidegger, and the possible consequences of this situation for architecture. The aim of this paper is to study the meaning of dwelling through Heidegger's concept of dwelling and the interpretations of C. Norberg-Schulz and M. Cacciari about it.

• Journal of Sasang Constitutional Medicine
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• v.19 no.3
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• pp.1-9
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• 2007

1. Objectives This Study is to comprehend the Sasang structure created by Lee Je-Ma. 2. Methods We analyzed $\ulcorner$Dongyisusebowon(東醫壽世保元)$\lrcorner$ & $\ulcorner$Gyukchigo(格致藁)$\lrcorner$ which contain the contents of 'Heaven-Human-Narure-Order(天人性命), and 'Affairs-Mind-Body-Objects(事心身物)'. 3. Results and Conclusions 1) The structure of Sasang is divided into two, which are 'Talent(才能的 部分)-Action(行爲的 部分)' and 'Self examination(正己的 部分)-Perception of mankind(知人的 部分)'. 2) 'Talent-Action' is the ontological structure of the Sasang. 'Self examination-Perception of mankind' is the administrative structure of the Sasang. 3) The ontological structure of Sasang is essential concept which is explaining the existence of mankind. An administrative strucrure of Sasang is operative concept which makes human as oneself. 4) It is necessary to have the insight to organize these four parts into the one organic whole if one has to comprehend the profound meaning of Sasang. 5) Four parts of Sasang structure could be matched as 'Heaven(天)-Affairs(事), Human(人)-Objects(物)', 'Nature (性)-Mind(心), Order(命)-Body(身)'.

• Journal of the Korean Home Economics Association
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• v.49 no.4
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• pp.93-104
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• 2011

The basic framework of traditional Korean clothing construction consists of circle, square and triangle. This composition principle has been presumed to be associated with the Cheonbu concept of the Dangun era wherein nature and human being are considered united. The Cheonbu concept is represented by circle, square and triangle which constitute Cheonbuin, the images and meanings of heaven. It contains profound philosophy wherein a circle symbolizes heaven and represents number one, a square symbolizes earth and represents the number two, and a triangle symbolizes human beings and represents the number three. Circles, squares and triangles have been used as various symbolic meanings both in the east and west and constitute the framework of Hanbok construction while connoting the Cheonbu concept and symbolism of the Cosmo-tree. From this point of view, the unity of human beings and heaven in Cheonbugyeong is symbolically inherent in Hanbok. Therefore, Hanbok with the basic framework of circles, squares and triangles can be considered a positive creation that created a composition principle of body-nature-clothing.

• English & American cultural studies
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• v.9 no.1
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• pp.163-184
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• 2009

Sherman Alexie deals with reservation realism in The Lone Ranger and Tonto Fistfight in Heaven and Smoke Signals. By reservation realism he means American Indian traditions and its problems like alcoholism, violence, unemployment, depression, and poverty on the reservation. It cannot be denied that the traditional ceremonies have played significant roles in making it possible for American Indians to keep their own ethnic identities. It is, however, also true that the same traditions have prevented them from embracing modernity. Alexie believes that it is high time that Indians living on the reservation discarded the old tradition of racial exclusiveness for a gradual crossing of cultural borders. What is seriously needed on today's reservation is not the historic figure of Crazy Horse, a stoic and masculine warrior in the late 19th century, but Sacagawea, a Shoshoni Indian who helped Meriwether Lewis and William Clark to explore the American West in the early 19th century. When asked to be more specific about cross cultural examples, Alexie proposes successful Indian doctors and lawyers as role models on the reservation.

• Journal of Acupuncture Research
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• v.29 no.2
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• pp.1-8
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• 2012

Objectives : This study was performed to compare the effects between Mountain-burning fire method and Heaven-penetrating cooling method on thermographic change. Materials and Methods : The experiment was conducted to 20 students of College of Oriental Medicine, Woosuk University from July 12, 2011 to July 26, 2011. Acupuncture stimulation was applied at left $Zusanli$($ST_{36}$) with Mountain-burning fire method in A group(n=10) and Heaven-penetrating cooling method in B group (n=10). To estimate thermographic change, temperature of left $Zusanli$($ST_{36}$), $Shuigou$($GV_{26}$), $Zhongwan$($CV_{12}$) were measured by DITI(digital infrared thermographic image) before acupuncture stimulation and 30sec, 10min after needle removal. Results : In A group, the temperature of left $Zusanli$($ST_{36}$), $Shuigou$($GV_{26}$), $Zhongwan$($CV_{12}$) were decreased at 30sec after needle removal, statistically. And the temperature of $Zusanli$($ST_{36}$), $Zhongwan$($CV_{12}$) were decreased at 10min after needle removal, statistically. In B group, the temperature of $Zusanli$($ST_{36}$), $Zhongwan$($CV_{12}$) were decreased at 10min after needle removal, statistically. But, there was no significant difference between two groups on thermographic change, statistically Conclusions : Acupuncture stimulation applied at left $Zusanli$($ST_{36}$) with Mountain-burning fire method has more widespread effects than Heaven-penetrating cooling method. But further studies will be needed such as thermographic change with no stimulation and with more subjects.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.1
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• pp.29-37
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• 2005

According to Confucianism, the world before Confucius focused on respecting the heaven which meant that everything could be done by the heaven. After the period of Confucianism, Joo-Ja asserted that everything could be done by nature. During the Chosun Dynasty, philosophers such as Seo Kyung-duck, Lee Hwang, and Lee Yi talked about four characters and seven passions of human being. They started to focus more on the inside of human nature. During the later period of the Chosun Dynasty, a philosopher by the name of Dongmugong Lee Jema analyzed that one's nature and feelings can change his or her external matter and the function of internal organs by purity or impurity of one's mind. Based on these analysis, Dongmugong discovered 'sasangin' which puts more emphasis on one's state of mind compared to the outside the world. Also, Dongmugong tried to figure out the connections between Confucianism and medical science. If you use change fire and stone theory which is difference between hado and nock-seo to expain four seven theory one's mind could be define as four natural characters and seven feelings. From four seven theory four is ying and seven is yang. This is the method of cure and understand the structure of human body. And also, four natural characters and seven feelings can be divided into heaven and earth. You can see Four natural characters is far more similar to heaven and seven feelings are similar to earth. According to four-seven theory hado is permanent and you can find out 'sasangin' is permanent also. Since seven feelings are influenced by sam-jae, you can analogize there are 21 different types in 'sasangin'. An underlying principle should there be 28 different types of sasangin instead of 21 different types of sasangin but one quater of sasangin is hidden according to samhyuniljang theory. All creations in the world are organized by unification of the great absolute and symmetry distinction of yingyang. With these facts identity of the heaven, earth and man which is named samjae generates symbols of independent sasang. And also, sasang generates relations between five element, six energy and the six family relation. From six family relation comes seven feelings of man which creates a category of the eight trigrams for divination and unification of nine palace. All these process are united.

• Journal of Korean Medical classics
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• v.19 no.3
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• pp.184-197
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• 2006

${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ described Tae Hue(太虛) cosmos which consist of the Great Gi(大氣) produce ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ which affected by the theory of activity of Gi(氣化說) in the Han period represent that Tae Hue is spring head of Gi(氣), concurrently said the Time and the Space were established by operating of Gi(氣). As of the Theories of heavenly structure, ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ was write in long perod, so it include three branch theory. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ contained the Hypothesis of Covering Heaven(蓋天說), the Hypothesis of Armillary Sphere(渾天說) and the Hypothesis of Chaosheavens(宣夜說) in the Han perod. The Hypothesis of Covering Heaven(蓋天說) means that the sky is round and the ground falls Square(天圓地方). ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ involve the Hypothesis of Covering Heaven by the fact that it divide heaven and earth by top and bottom. The Hypothesis of Armillary Sphere(蓋天說) is not directly appeared in ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$. But ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ include the Hypothesis of Armillary Sphere by the astronomical observation and understand the universe with interior-exterior viewpoint. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ describe the circulation of the universe (周天度數) at 365 1/4 terms, the length of daytime and night of the vernal equinox and the autumnal equinox is same and use the The Twenty Eight Constellations by the ecliptic(黃道). It prove that ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ observes the celestial body according to the Hypothesis of Armillary Sphere. The Hypothesis of Chaosheavens(宣夜說) appears most is the theory which lately. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ describe Tae Hue(太虛) infinite outer space and the earth is floating by Gi(氣). This with the Hypothesis of Chaosheavens is similar from like this point.

• Journal of Korean Philosophical Society
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• no.92
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• pp.5-28
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• 2011

This thesis was planned to correct the traditional undervaluation that although the Hui Shi philosophy aimed at "the whole of heaven and earth", it is a philosophy not to reach it to the end. For this, the origin of Hui Shi philosophy and the unique method of only Hui Shi reaching "the whole of heaven and earth" should be clearly examined, and it was seen that the key of this depends on Deng Xi. Therefore, this thesis has first examined various points of view that were confused until now in terms of the origin of Hui Shi philosophy, and pointed out its limit. Next, this thesis has paid attention to the new alternative called Deng Xi. The search on Deng Xi was carried out by thoroughly discussing meanings being implicated in "Wuhou" and "Zhuanci", which are two book's names of "Deng Xi Zi", in the context of the history of ancient Chinese philosophy. As a result, it was confirmed that the "Wuhou" of Deng Xi symbolizes that God and heaven, which were an absolute criterion from ancient times to the spring and autumn period, have fallen to existence of ineffectiveness uncapable of intervening human affairs any more. In addition, "Zhuanci" viewed that problems generated among human beings are a reflection of consciousness that will solve through clear speaking or thinking or words instead of Heaven's will. In conclusion, this thesis has tried the origin of Hui Shi philosophy and an explanation of a unique method of only Hui Shi reaching 'the whole of heaven and earth' from the idea of Deng Xi like this.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.71-102
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• 2015

In this paper, this author studied the realization of Daesoonjinri's Haewon Sangsaeng(解冤相生) in this world, for instance discussed the meaning of Daesoonjinri's Haewon Sangsaeng, a world construction with Haewon Sangsaeng, its practical action for the realization of Haewon Sangsaeng, and so forth. A description of the contents is as follows. Daesoonjinri's Haewon Sangsaeng eliminates the resentment of human destiny, and provides the grounds that we peoples can live with, going to help each other. And then the realization of Daesoonjinri's Haewon Sangsaeng in this world will require us to this society. Really Sangje(上帝) wanted to perform it in this world, and has performed it with a reorganizing in the order of heaven and the earth(天地公事). In response to the deeper sublimest will of Sangje, we humans can not help but do as follows: When Sangje has done a reorganizing in the order of heaven and the earth, we humans should participate in it. This is our response to the will of Sangje who wants to build an ideal society in this world. And in oder to participate in a reorganizing in the order of heaven and the earth, we humans should look up Sangje with Sincerity(誠), Reverence(敬), and should practice the words of Sangje with Faith(信). This kind of thing is a route that we should avoid Jeokwon Sanggeuk(積怨相克) and should perform Haewon Sangsaeng. This Haewon Sangsaeng can be achieved with no Chuck(無慼), an altruistic, no greed(無慾), an execution of asceticism(修道), and the practice of Podeok (布德)·Rehabilitation(敎化). No making of a Chuck, doing an altruistic, no greed, an execution of asceticism would not deceive others, would not murder others, would not blame the transgressions of others, would not discriminate, would not harm others. And Podeok·Rehabilitation should be performed well in practice. When performing Podeok and Rehabilitation, we should not nullify them as unjust words or undue actions, and we must be a true. Because we must make the words of Sangje inform a world wide well, and must convince the words of Sangje to peoples so that they can adhere to them with a faith. That's the way that we humans should participate in a reorganizing in the order of heaven and the earth in this current world, and the way that we should contribute to building the ideal society in the world.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.1-44
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• 2022

This study aims to determine the significance of the devotional offerings held in Daesoon Jinrihoe Temple Complexes (道場 dojang) and to interpret their identity. Firstly, the existing research insists that the significance of these rituals implies that offerings held by Daesoon Jinrihoe embody the order's religious purpose. However, this paper argues that the purpose of devotional offerings is not limited thereto. The reason is that the primary sources of Daesoon Jinrihoe defines the devotional offerings as practiced for purposes of worship, celebration, commemoration, the expression of gratitude, the dissemination of information, and to humbly beg pardon from divine beings. Additionally, the offerings are meant to express the solid faith of devotees. Considering the various purposes of practicing devotional offerings, rather than mostly being about prayer to divine beings, the meaning of the offerings could be better understood as forms of communication and exchange of unique ideas and intentions. Secondly, in the light of Korea's history of rituals, the devotional offerings of Daesoon Jinrihoe obviously differ from the rituals of Confucianism or the ritual for Heaven and Earth (圜丘祭 hwanguje). Indeed, the rituals of Daesoon Jinrihoe are rather alien to both of the aforementioned rituals. Accordingly, the identity of the devotional offerings in Daesoon Jinrihoe do neither succeed to the religious and cultural tradition of Korea nor transform it. It is rather the case that Daesoon Jinrihoe's devotional offerings should be identified as having been newly invented. In this regard, the devotional offerings of Daesoon Jinrihoe should be understood as an invented tradition that began in modern times. In other words, they are 'invented rituals to Heaven.'