• The Journal of Korean Philosophical History
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• no.59
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• pp.371-393
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• 2018

Jeong Yak-yong attempted to establish a new philosophical system through the criticism on Neo-Confucianism. The most important area among the ideas of Dasan is on the ethical thoughts. He has a tremendous interest in the ethical education as well as ethical thought. During his exile, he gathered children around and educated them by editing "Jegyeong(弟經)". Dasan regarded "Sohak(小學)" to have some problems in educating children. Thus, he reconstructed the contents of "Sohak" and edited "Jegyeong". "Jegyeong" is more concise than Sohak and is a textbook focusing on children which is mainly composed of practical etiquette in the everyday life. It contains etiquettes to parents, teachers and adults, etiquettes on food in the everyday life and etiquettes between men and women. Although the contents does not exceed the scope of Sohak, he selected reasonable contents and composed with practical contents. Thus, it is practical. Dasan also attempted to make a novel interpretation on Saseo (四書), i.e., Noneo, Maengja, Daehak and Jungyong. His new interpretation on Saseo can be considered as ethical textbooks in a broad sense. Dasan considered the key ethical principle of Saseo (四書) to be Seo (恕). Accordingly, he thought it is very important to understand and practice ethical principle of Seo (恕). Dasan studied and annotated "Simgyeong(心經)" and "Sohak(小學)" for self moral discipline. And, he thought it is utmost important to understand and accept the existence of Sangje (上帝) in order to keep moral mind. He believed it to be important to have Gyesingonggu (戒愼恐懼), which is to aware and respect the existence of Sangje (god) for self discipline and Sindok (愼獨) to be cautious about things that only he was aware of. He thought that if people are aware of Sangje (上帝) and make dialog with Sangje, the will of Sangje could be expressed into Dosim (道心). In the ethical education, it can be said that, ultimately, the awareness on the absolute being is the most important point to Dasan.

• The Journal of the Korea Contents Association
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• v.18 no.6
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• pp.529-544
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• 2018

In this research, the significance and practice on life of Dasan Jeong Yak-Young's family is reviewed. Articles, letter, poetry written by Dasan and research papers regarding to him are mainly referred for the research. Family life consciousness is divided into three sections in terms of family, food clothing and shelter life, and the economy of the family. Dasan's family life consciousness has been organized with self-management, temperance, thrift, sharing and giving for family and others. He emphasized practical efforts in daily life to realize sense of family life. First, Dasan sought self-managing and temperance as follows. He suggested attitude of careful speech and behavior, filial duty, peace within a family, reading, and training the body and mind including nice and independent temperament with being in good shape. Second, Dasan has been taught to practice the following to save money. It is important to be diligent, to live a simple life, to work hard on one's work, and to avoid extravagant behavior and heavy drinking. Third, Dasan emphasized to practice rational sharing and giving. It is to adapt to the environment, to live within one's means, to cope with difficult circumstances, not to have desire, and to practice giving. Dasan's family life consciousness includes the rules and values for implementing a welfare society. The welfare society is a society that shares good values and practices norms. In the future, the content of education should be developed to provide education about Dasan's family life consciousness. I hope this study can provide an opportunity that the moral teachings of Dasan can be handed down and practiced in relation to family life.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.141-169
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• 2020

This study focuses on the interpretation and transformation of "The Great Learning" within the Korean new religion, Daesoon Jinrihoe. Joseon Dynasty Korea was a member of the Chinese Character Cultural Sphere in East Asia. The examination and recruitment system of the Yuan Dynasty influenced the Joseon Dynasty for a long historical period. Zhu Xi's (朱熹) version of The Four Books were accepted and applied in imperial examinations during the Joseon Dynasty. The 18th century Confucian thinker, Jeong Yak-Yong (丁若鏞), overturned and rebuilt his own system for studying and interpreting The Four Books (四書學). Zhu Xi and Jeong Yak-Yong's systems of thought influenced Confucianism knowledge in that era. The historical figure deified as the Supreme God by Daesoon Jinrihoe, Kang Jeungsan (姜甑山), was trained in the study of The Four Books within that cultural and philosophical context, and this is especially evident in his interpretation and transmission of "The Great Learning." Kang Jeungsan regarding The Great Learning as deeply important. That text combined Confucian discourse on Principle, Mind, and Practice. In his interpretation, The Great Learning was also a medical and religious book that had holy and mysterious powers. In Mugeuk-do and Taegeuk-do (direct predecessors to Daesoon Jinrihoe), Jo Jeongsan interpreted the concept of Sincerity and Regularizing the Mind and incorporated them into doctrine as 'Sincerity, Respectfulness, and Faithfulness' and 'Guarding against Self-deception.' Park Wudang practiced and spread those doctrines to Korea, and Daesoon Jinrihoe devotees continue to follow those doctrines in present times.

• International Journal of Advanced Culture Technology
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• v.10 no.2
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• pp.79-85
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• 2022

Article 10 of the Constitution All citizens have dignity and values as humans and have the right to pursue happiness. There is a need for support measures such as a means to realize the respect of dignity and values as humans, and how to efficiently maintain policies on welfare for the elderly classified as the socially disadvantaged. It was considered necessary to develop an elderly-friendly city for economic, physical, and social life. Dasan Jeong Yak-yong's respect for adults was to practice the ideology of Confucianism, so this was the most important thing in the past Joseon Dynasty. In particular, it was considered important to think of adults first in practicing filial piety.This study focuses on the long-term care insurance system for the elderly, one of the welfare policy measures for the elderly. The significance of implementing the long-term care insurance system for the elderly is to benefit not only the elderly, but also all generations, including the middle-aged and children who were in charge of long-term care. To this end, the government should properly manage the factors of the social insurance financial crisis caused by the low birth rate and aging population.In addition, concerns about health insurance are high, so it is necessary to secure an appropriate level of government budget for health insurance financial management and minimize unnecessary non-benefit. In addition, it is necessary to induce appropriate medical use through connection with construction medical insurance.

• Korean Journal of Oriental Medicine
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• v.14 no.2
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• pp.1-10
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• 2008

Noh Jungrye(盧重禮) can be cited as an representative royal doctor of early Chosun dynasty. He collaborated in the development of korean medicine out of the influence of chinese medicine. He made an systematical approach on supply and propagation of The Native Herb Medicine(鄕藥) which promoted the independence of Korean medicine. The edition of "HyangYakJibSungBang(鄕藥集成方)"(Compendium of Prescriptions from the Countryside) was the result of this effort establishing the originality of Korean medicine. He also strengthened in the medical support new born child editing "TaeSanYoRok(胎産要錄)" as their mortal rate was high in that time. In social-political aspect, being appointed in Dangsanggwan(堂上官) as a doctor, was controversial as even after his death this discussion kept on. On the other hand this designation prompt other doctors to devote in Korean medicine.

• Journal of Korean Medical classics
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• v.6
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• pp.189-227
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• 1993

I have studied life of Yoon-Dong-Li(尹東里), who applied Un-Ki(運氣) theory to medicine during Suk-Jong(肅宗) to Joong-Jo(正祖) in Yi-Dynasty and also studied his existing writings named ${\ll}$Cho-Chang-kyeol${\gg}$ (草窓訣). The referenced original work prints were based on 1980's print of Chung-Ku oriental medical society and National Central Library and The academy a korean studies possessed print. Studied with these books, I have concluded as follows. 1. Yoon-Dong-Li(尹東里) courtesy name is Ja-Mi(子美), pen name is Cho-Chang(草窓). He was born in 1705, Suk-Jong(肅宗) 31yrs, and died in 1784, Jeong-Jo(正祖) 8yrs in Yi-Dynasty. He had lineage of third-generationed-doctor and learned medicine from his uncle, Yoon-Woo-Kyo(尹雨敎). His father Yoon-Yi-Kyo(尹이敎) gaved him second influence. 2. Confucianal physician in Ming Dynasty You-Bu(劉溥) respected Ju-Ryeom-Kye(周溓溪), confucianist in Song-Dynasty and You-Bu(劉溥) does not removed grass in front of window (because in chinese, Cho-Charig(草窓) means grass in front of window), and named himself Cho-Chang(草窓). Yoon-Dong-Li(尹東里) followed this suit so called himself Cho-Chang (草窓). 3. The main contents of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣), (運氣衍論) was written in 1725, when Yoon-Dong-Li(尹東里) was 21yrs old and printed in 1736. The other part of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣), (用藥篇) was written in 1746. These two parts were not written in the satre time. The (運氣衍論) was written llyears earlier than (用藥). Two parts were combined another day and named (草窓訣). 4. Existing ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣) is transcribed printing with the con tent of "Five elements motion and the six kind of natural factors theory" (五運六氣設). Each edition is generally similar in content, but also has different points each other so naw we hardly finds a complete set of works. 5. ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣) is a first technical book which treats of Un-Ki(運氣) theory in korea. 6. The contents of (運氣衍論) of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣) is mechanism of diease according to excess and insuffciency of five elements motion and six kinds of nalural faclors.and symploms and priscriptions, includes variated priscriptions. 7. Two parts in (運氣衍論) of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣), 'Sang-tong' (相通) and 'Kak-Tong' (各通), threats of mochanisim of the disease according to five elements. with the principle of inter-promoting and inter-acting, in the change of ten heavenly stems and five elements motion. 8. In the (用藥篇) of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣) describes priscription for clinical application according to Un-Ki(運氣) and also records about misuse of medicine. 9. In the ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣), most of priscription are common using one, which also found in ${\ll}$Dong-$\breve{U}$i-Bo-Garm${\gg}$ (東醫寶鑑) and there are few of priscriptions hy Yoon-Dong-Li(尹東里).

• Journal of Korean Classical Literature and Education
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• no.15
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• pp.329-353
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• 2008

Tasan Jeong Yak-yong is great scholar, who makes a synthesis of Sil-hak[實學, Practical Science of Korea], reformer of society, and a poet in the Joseon Dynasty. He expressed contradiction and conflict of those days by intellectual language, and reperceived basic ideology of the Joseon society. Also he theorized dissatisfaction of the people about those days and its system as form of religion. We can divide Tasan's life into two times. The first part is his ages 16~39 in the period of Jeong-jo(1777~1800). The second part is in the period of Sun-jo(1801~1834). In this period, he was exiled into Gang-jin for 17 years. After banishment, he lived a quiet life for the rest of his life in his hometown. His allegoric poetry were written in this second period. The special feature of allegoric poetry is strong satire. An allegory would be that is 'king's ear', which the barber has sight, or the barber's voice, which has divulged king's secret among the bamboos. Otherwise it would be that is the sound 'king's ear is donkey's ear' in the bamboos. This sound is divulging of the true donkey's ear. It doesn't travel to audiences, but travels trough wind in the bamboos. The narration exists just as story that barber can't stand to keep silence about king's secret. There are exposure of true and critical motive as allegoric expression. Tasan's allegoric poetry stand on the basis of his love for the people. Also there reveals his thought deeply with an enormous amount of reading and self-communion. Moreover there are his warm mind with his sharp insight in which captures alive lives as allegoric materials. Most of allegoric poetry satirize actuality of those days to make an excuse for external distinguishing marks of animals and plants. However Tasan's poetry are different from them. After he grasped serious problems from his contemporary actuality, and then choosed allegoric media to express correctly. Because he grasped the special features of lives after minute observation, he could exposure controversial point of the actual. His sharp insight was not limited to allegoric media. He noticed his period and the current of his society sensitively. It made his allegoric poetry as important materials to make us to know the condition of the people in the Joseon Dynasty. Tasan's allegoric poetry is inherited by Baek Seok[白石, 1912~1995] as regular juvenile literature. Baek Seok's juvenile stories are the results of expansion and transition for Tasan's allegoric poetry. Allegoric poetry was the shout of barber to prosecute about social irregularities and contradiction, and the sound of the bamboos to travel moaning of the people in the past. Now allegoric poetry create new emotion to make us to speculate ourselves with our surrounding. This changes are caused by special feature of allegoric poetry as a form to reflect our general lives.

• Journal of Haehwa Medicine
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• v.9 no.1
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• pp.513-545
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• 2000

I. Introduction Bi(痺) means blocking. It can reach at the joints or muscles or whole body and make pains. Numbness and movement disorders. BiJeung can be devided into SilBi and HeoBi. In SilBi there are PungHanSeupBi, YeolBi and WanBi. In HeoBi, there are GiHyeolHeoBi, EumHeoBi and YangHeoBi. The common principle for the treatment of BiJeung is devision of the chronic stage and the acute stage. In the acute stage, BiJeung is usually cured easily but in the chronic stage, it is difficult. In the terminal stage, BiJeung can reach at the internal organs. BiJeung is one kind of symptoms making muscles, bones and jonts feel pain, numbness or edema. For example it can be gout or SLE etc. Many famous doctors studied medical science by their fathers or teachers. So the history of medical science is long. So I studied ${\ll}Bijeungjujip{\gg}$. II. Final Decision 1. BanSuMun(斑秀文) thought that BiJeung can be cured by blocking of blood stream. So he insisted that the important thing to cure BiJeung is to improve the blood stream. He usually used DangGuiSaYeokTang(當歸四逆湯), DangGuiJakYakSanHapORyeongSan, DoHong-SaMulTang(桃紅四物湯), SaMyoSanHapHeuiDongTang and HwangGiGyeJiOMulTang. 2. JangGeonBu(張健夫) focused on soothing muscles and improving blood seam. So he used many herbs like WiRyeongSeon(威靈仙), GangHwal(羌活), DokHwal(獨活), WooSeul(牛膝), etc. Especially he pasted wastes of the boiled herbs. 3. OSeongNong(吳聖農) introduced four rules to treat arthritis. So he usually used SeoGak-SanGaGam(犀角散加減), BoYanHwanOTang(補陽還五湯), ODuTang(烏頭湯), HwangGiGyeJiOMulTang. 4. GongJiSin thought disk hernia as one kind of BiJeung. And he said that Pung can hurt upper limbs and Seup can hurt lower limbs. He used to use GyeJiJakYakJiMoTang(桂枝芍藥知母湯). 5. LoJiJeong(路志正) introduced four principles to treat BiJeung. He used BangPungTang(防風湯), DaeJinGuTang) for PungBi(風痺), OPaeTang(烏貝湯) for HanBi(寒痺), YukGunJaTang(六君子湯) for SeupBi(濕痺) and SaMyoTang(四妙湯), SeonBiTang(宣痺湯), BaekHoGaGyeTang(白虎加桂湯) for YeolBi(熱痺). 6. GangChunHwa(姜春華) discussed herbs. He said SaengJiHwang(生地黃) is effective for PungSeupBi and WiRyungSun(威靈仙) is effective for the joints pain. He usually used SipJeonDaeBoTang(十全大補湯), DangGuiDaeBoTang(當歸大補湯), YoukGunJaTang(六君子湯) and YukMiJiHwanTang(六味地黃湯). 7. DongGeonHwa(董建華) said that the most important thing to treat BiJeung is how to use herbs. He usually used CheonO(川烏), MaHwang(麻黃) for HanBi, SeoGak(犀角) for YeolBi, BiHae) or JamSa(蠶沙) for SeupBi, SukJiHwang(熟地黃) or Vertebrae of Pigs for improving the function of kidney and liver, deer horn or DuChung(杜沖) for improving strength of body and HwangGi(黃?) or OGaPi(五加皮) for improving the function of heart. 8. YiSuSan(李壽山) devided BiJeung into two types(PungHanSeupBi, PungYeolSeupBi). And he used GyeJiJakYakJiMoTang(桂枝芍藥知母湯) for the treatment of gout. And he liked to use HwanGiGyeJiOMulTangHapSinGiHwan 枝五物湯合腎氣丸) for the treat ment of WanBi(頑痺). 9. AnDukHyeong(顔德馨) made YongMaJeongTongDan(龍馬定痛丹)-(MaJeonJa(馬錢子) 30g, JiJaChung 3g, JiRyong(地龍) 3g, JeonGal(全蝎) 3g, JuSa(朱砂) 0.3g) 10. JangBaekYou(張伯臾) devided BiJeung into YeolBi and HanBi. And he focused on improving blood stream. 11. JinMuO(陳茂梧) introduced anti-wind and dampness prescription(HoJangGeun(虎杖根) 15g, CheonChoGeun 15g, SangGiSaeng(桑寄生) 15g, JamSa(蠶絲) 15g, JeMaJeonJa(制馬錢子) 3g). 12. YiChongBo(李總甫) explained basic prescriptions to treat BiJeung. He used SinJeongChuBiEum(新定推痺陰) for HaengBi(行痺), SinJeongHwaBiSan(新定化痺散) for TongBi(痛痺), SinJeongGaeBiTang(新定開痺湯) for ChakBi(着痺), SinJeongCheongBiEum(新定淸痺飮) for SeupYeolBi(濕熱痺), SinRyeokTang(腎瀝湯) for PoBi(胞痺), ORyeongSan for BuBi(腑痺), OBiTang(五痺湯) for JangBi(臟痺), SinChakTang(腎着湯) for SingChakByeong(腎着病). 13. HwangJeonGeuk(黃傳克) used SaMu1SaDeungHapJe(四物四藤合制) for the treatment of a acute arthritis, PalJinHpPalDeungTang(八珍合八藤湯) or BuGyeJiHwangTangHapTaDeungTang(附桂地黃湯合四藤湯) for the chronic stage and ByeolGapJeungAekTongRakEum(鱉甲增液通絡飮) for EumHeo(陰虛) 14. GaYeo(柯與參) used HwalRakJiTongTang(活絡止痛湯) for shoulder ache, SoJongJinTongHwalRakTank(消腫鎭痛活絡湯) for YeolBi(熱痺), LiGwanJeolTang(利關節湯) for ChakBi(着痺), SinBiTang(腎痺湯) for SinBi(腎痺) and SamGyoBoSinHwan(三膠補腎丸) for back ache. 15. JangGilJin(蔣길塵) liked to use hot-character herbs and insects. And he used SeoGeunLipAnTang(舒筋立安湯) as basic prescription. 16. RyuJangGeol(留章杰) used GuMiGangHwalTang(九味羌活湯) and BangPungTang(防風湯) at the acute stage, ODuTang(烏頭湯) or GyeJiJakYakJiMoTang(桂枝芍藥知母湯) for HanBi of internal organs, YangHwaHaeEungTang(陽和解凝湯) for HanBi, DokHwalGiSaengTang(獨活寄生湯), EuiYiInTang(薏苡仁湯) for SeupBi, YukGunJaTang(六君子湯) for GiHeoBi(氣虛痺) and SeongYouTang(聖兪湯) for HyeolHeoBi(血虛痺). 17. YangYuHak(楊有鶴) liked to use SoGyeongHwalHyelTang(疏經活血湯) and he would rather use DoIn(桃仁), HongHwa(紅花), DangGui(當歸), CheonGung(川芎) than insects. 18. SaHongDo(史鴻濤) made RyuPungSeupTang(類風濕湯)-((HwangGi 200g, JinGu 20g, BangGi(防己) 15g, HongHwa(紅花) 15g, DoIn(桃仁) 15g, CheongPungDeung(靑風藤) 20g, JiRyong(地龍) 15g, GyeJi(桂枝) 15g, WoSeul(牛膝) 15g, CheonSanGap(穿山甲) 15g, BaekJi(白芷) 15g, BaekSeonPi(白鮮皮) 15g, GamCho(甘草) 15g).

• Journal of Sasang Constitutional Medicine
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• v.21 no.2
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• pp.42-47
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• 2009

1. Objects : This paper was written in order to understand of Taeumjowitang(太陰調胃湯). 2. Methods : We analysis prescription's combination of Taeumin's experior diseases through pathology and new prescription in DongyiSuseBowonSasangChoBonKywun(東醫壽世保元 四象草本卷), DongyiSuseBowon GabObon(東醫壽世保元 甲午本), DongyiSuseBowon ShinChukBon(東醫壽世保元 辛丑本). 3. Results and Conclusions : 1) The origin of Taeumjowitang(太陰調胃湯) is BoPyeSaengMacTang(補肺生脈湯) which is combination of SaengMacSane(生脈散) and SanYakHwaWiJun(山藥和胃煎). 2) BoPyeSaengMacTang(補肺生脈湯) was changed to GilGyungSaengMacSan(桔梗生脈散) in DongyiSuseBowon GabOBon(東醫壽世保元 甲午本). GilGyungSaengMacSan(桔梗生脈散) was changed to HanDaYulSoTang(寒多熱少湯) and Taeumjowitang(太陰調胃湯) in DongyiSuseBowon ShinChukBon(東醫壽世保元 辛丑本). 3) Taeumjowitang(太陰調胃湯) is combination of BoPyeWonTang(補肺元湯) which help Exhale Dispersing Qi of Lung, and adlay(薏苡仁), dry nut(乾栗) and radish seed(羅葍子) which help Stomach Qi, calamus(石葍蒲) which regular Qi, ephedra(麻黃) which is exhale experior cold Qi.

• Journal of Ginseng Culture
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• v.4
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• pp.13-37
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• 2022

Even before recorded history, the Korean people took ginseng. Later, poetry passed down from China developed into a literary style in which intellectuals from the Silla, Goryeo, and Joseon Dynasties expressed their thoughts concisely. The aim of this paper is to find Korean poems related to ginseng and to look for their semantic network. To this end, "Korea Classical DB ", produced by the Institute for the Translation of Korean Classics, was searched to find ginseng poems. As the result of a search in November 2021, two poems from the Three Kingdoms Period, two poems from the Goryeo Dynasty, and 23 poems from the Joseon Dynasty were searched. An examination of these poems found that the first ginseng poem was "Goryeoinsamchan," which was sung by people in Goguryeo around the 6th century. Ginseng poetry during the Goryeo Dynasty is represented by Anchuk's poem. Anchuk sang about the harmful effects of ginseng tributes from a realistic point of view. Ginseng poetry in the Joseon Dynasty is represented by Seo Geo-jeong in the early period and Jeong Yakyong in the late period. Seo Geo-jeong's ginseng poem is a romantic poem that praises the mysterious pharmacological effects of ginseng. A poem called "Ginseng" by Yongjae Seonghyeon is also a romantic poem that praises the mysterious medicinal benefits of ginseng. As a scholar of Realist Confucianism, Dasan Jeong Yak-yong wrote very practical ginseng poems. Dasan left five ginseng poems, the largest number written by one poet. Dasan tried ginseng farming himself and emerged from the experience as a poet. The story of the failure and success of his ginseng farming was described in his poems. At that time, ginseng farming was widespread throughout the country due to the depletion of natural ginseng and the development of ginseng farming techniques after the reign of King Jeongjo. Since the early 19th century, ginseng farming had been prevalent on a large scale in the Gaeseong region, and small-scale farming had also been carried out in other regions. What is unusual is Kim Jin-soo's poem. At that time, in Tong Ren Tang, Beijing (the capital of the Qing Dynasty), ginseng from Joseon sold well under the "Songak Sansam" brand. Kim Jin-Soo wrote about this brand of ginseng in his poem. In 1900, Maecheon Hwanghyeon also created a ginseng poem, written in Chinese characters. Thus, the semantic network of Korean ginseng poems is identified as follows: 1) Ginseng poetry in the spirit of the people - Emerging gentry in the Goryeo Dynasty (Anchuk). 2) Romantic ginseng poetry - Government School in the early Joseon Dynasty (Seo Geo-jeong, Seonghyeon, etc.). 3) Practical ginseng poetry - Realist School in the late Joseon Dynasty (Jeong Yak-yong, Kim Jin-soo, Hwang Hyun, etc.). This semantic network was extracted while examining the development of Korean ginseng poems.