• Title/Summary/Keyword: Juja(朱子)

Search Result 8, Processing Time 0.01 seconds

A Study about medical doctors of the school of Seowon (서원학파(西源學派) 의가(醫家)에 관(關)한 연구(硏究))

  • Yoon, Chang-Yeol
    • Journal of Korean Medical classics
    • /
    • v.26 no.3
    • /
    • pp.1-9
    • /
    • 2013
  • Objective : In South Song era, Choe Ga-eon(崔嘉彦) built Seowonam(西源庵), lived as a hermit and communicated with Juja(朱子) in LuShan(廬山), JiangXi province(江西省), JiuJiang city(九江市). Maekgyeol(脈訣) written by him significantly influenced the forthcoming medical doctors, who took over his studies and were called the school of Seowon. Little information about his life and his successors encouraged this study. Method : The core contents of Maekgyeol(脈訣), his life based on Waryongamgi(臥龍庵記) and Seowongamgi(西源庵記) written by Juja(朱子) and his successors on the basis of various medical books were investigated. Result : The Seowonam(西源庵) is located at the entrance of xiufeng Scenic spot(秀峰景區) which is 6km west from center of Xingzi county(星子縣), JiangXi province(江西省), JiuJiang city(九江市). The points of Maekgyeol(脈訣) are inferring the symptom of wind, energy, cold and heat by categorizing seven exterior and eight interior pulse into four pulses of float, sink, slow and quick and diagnosing a disease of three warmer and the five viscera and the six entrails by subordinating four pulses to Chon, Gwan, and Cheok(寸關尺). By writing the book of Sawonron(四原論) he clarified the clinical point, pulse, disease, symptom, treatment with learning the cause of a disease through pulse, understanding the symptom through a disease, and giving a remedy through a symptom. Then he communicated with Juja(朱子) assigned to NanKangJun(南康軍) as a ruler. He helped Juja(朱子) to build Waryongam(臥龍庵) and Juja(朱子) wrote Seowonamgi(西源庵記) for him. Conclusion : The members of medical doctors of the school of Seowon were Choe Ga-eon(崔嘉彦) and his follower Yu Gae(劉開), Yugae's disciple Eom Yong-hwa(嚴用和) and Ju Jong-yang(朱宗陽) and Ju Jong-yang's disciple Jang Do-jung(張道中). They, who were famous for pulse, had contributed to advancing study of pulses in the field of oriental medicine.

A Study on the Publication and Composition of JujaDaejeon Anthologies in the Joseon dynasty (조선시대 『주자대전』 선집서의 간행과 구성에 관한 연구)

  • Choi, Kyunghun
    • Journal of the Korean Society for Library and Information Science
    • /
    • v.54 no.2
    • /
    • pp.435-455
    • /
    • 2020
  • The purpose of this study is to examine the publication, composition, method of composition, and acceptance patterns of JujaDaejeon anthologies edited by Joseon scholars in the Joseon dynasty. When a large amount of JujaDaejeon was published in the 16th century, anthologies of JujajaDaejeon was compiled, published and learned as a way to understand it. A total of 13 kinds of JujajaDaejeon anthologies were published, including six kinds in the early Joseon period and seven kinds in the late Joseon period. And the composition of main anthologies showed a trend that was supplemented by Jeong Gyeong-se's Jumunjakhae from Lee Hwang's Jujaseojeolyo, and aggregated into Song Si-yeol's Jeoljaktongpyeon(boyu). JujaDaejeon consists of total 3,645 works except for poems. Among them, 1,734 works were selected by 13 anthologies. The theme of a work with a high cumulative number of selections is the virtue and attitude of the king, policy proposals, the appointment of talent, the duty of subjects, criteria for evaluating historical figures, opposition to harmony with Jin and territorial restoration, and academic discussions. This study is expected to be meaningful in the field of the research on the acceptance of the foreign books and acceptance of the Zhu Xi's works in the Joseon dynasty.

A Study of Perspective on Cheon Gwan(天觀) of Toegye (퇴계(退溪)의 천관(天觀) 연구(硏究))

  • Hwang, Sang Hee
    • (The)Study of the Eastern Classic
    • /
    • no.56
    • /
    • pp.147-170
    • /
    • 2014
  • To divide by the concept of Cheon (天) before and after the period of Song Dynasty: before Song Dynasty; according to the ancient Book of Odes (Sigyeong-詩經), "Cheon (天) gives birth to a large number of people", and, Confucius(孔子) say "Cheon(天) gave me Virtue(德)." Mencius(孟子) say "The person done with all his heart knows Seong(性, personality), so if he knows such Seong(性, personality), then he knows Cheon(天)." In Doctrine of the Mean(中庸), it says "Cheon(天) ordered it to be called - Seong(性, personality)." So, Cheon(天) had a religious meaning, such as Sangje(上帝) - Supreme Ruler. During the Song period, Cheon(天), the source of its existence, had construed as Mugeuk i Taegeuk Non(無極而太極論 - Theory of Supreme Ultimate while being Indeterminate) and Theory of li and ki (iginon-理氣論). Juja (朱子, a honorary name of Juhui, 朱熹) had said a reasonable Cheon(天), that is, Heavenly Principle (天理 - Cheolli) by interpreting Cheon(天) as Taegeuk(太極 - Supreme Polarity) and li(理) of Muwi(無爲 - uncontrived action). That's why Juja had lost the religiosity because of his reasonable frame. The purpose of this dissertation is to identify of the quality of being religious of li(理) on the basis of attribute of Cheon(天) argued by Toegye and Juja. In the text of Seomyeong(西銘 - Western Inscription), we can see their interpretation of the content that Toegye as "西銘考證講義"(Lecture on Historical Research of Western Inscription), and Juja as "西銘解"(Commentary on the Western Inscription). Seomyeong(西銘 - Western Inscription) was expounded as a logic of 'iil bunsu' (理一分殊 - coherence is one and distinguished into many). '理一分殊' means to live in as meaningful as possible according to the human nature that has been bestowed upon thyself. Juja and Toegye both said that in the aspect of 'iil'(理一 - coherence is one), Reverence(事天) ought to be done, but to look into the aspect of 'bunsu'(分殊-distinguished into many), Juja argued that people should follow the order of Heavenly Principle(天理 - Cheolli), and Toegye argued that people should have to perform the filial piety(孝). There are differences in methods of Toegye and Juja on account of distinction between attributes of Cheon(天). Such a distinction affects the attribute of li(理). Juja said divisively that Soiyeon(所以然-why its principle is so) is li(理), and Sodangyeon(所當然-what should be so) is Sa(事-divine project). Toegye argued that Sodangyeon(所當然-what should be so) is indeed li(理). It is the position of Toegye that to know Seong(性-the personality) of Sodangyeon(所當然-what should be so) is the first, rather than to know Cheon(天) of Soiyeon(所以然-why its principle is so) that is out of reach in a faraway place. Seong(性-the personality) is li(理) that bestowed by Cheon(天). In view of discussion about the essence and existence, for Toegye, the existence is the first, rather than the essence. The issues of existence is now enabled to talk about amid the discussion of metaphysics, namely li(理). Different from Juja, a theory noticed in Toegye is the theory of 'Lijado'(理自到). 'Lijado'(理自到) denotes 'Li(理) leads on their own.' It tells that separate from thing-in-itself, there is an energy that moves and oversees the thing. This is an issue of response between "I" as the principal agent and other people. If "I" as the principal agent is sincere to others, the others will come to me insomuch as they will be revealed through me. Here, a problem between the host and guest arises. Toegye perceived this problem that do not see me and others as same, and also do not see me and others as two. This is the logic of 'ilii iiil'(一而二 二而一 - looks like one but two, looks like two but one) of '理一分殊' (coherence is one and distinguished into many). The first thing to do between these two processes is to recognize the existence of 'iil'(理一). Toegye strongly displays a religious attitude identifying Cheon(天)=Li (理)=Sangje(上帝- Supreme Ruler) in the same light.

A Study on the Taegeuk in Daesoon Thoughts (대순사상의 태극에 관한 연구 - 주자의 태극과 비교를 중심으로 -)

  • Choi, Chi-bong
    • Journal of the Daesoon Academy of Sciences
    • /
    • v.23
    • /
    • pp.385-429
    • /
    • 2014
  • This thesis strives to identify the peculiarities of Taegeuk (the yin-yang) and the relationships of Ri (reason/cause), Ki (Energy) and Do (duty). The Taegeuk is related with the Sangjekwan (highest ruling entity), Rikiron (noble theory) and the Boncheron (ontology) of the Daesoon Sasang (Daesoon Thoughts) which therefore is a priority research topic. Although said, due to the lack of original materials and the difficulty to understand the topic, the research is insignificant. Within chapter II of this thesis, the concept of the Taegeuk, the Rigi and Do from the perspective of Juja is observed. In chapter III, the relationship of Moogeuk and the Taegeuk which is mentioned in the foundation origin of the Daesoonjinrihoe. In addition, the Taegeuk and Eumyang's noble perspectives are observed through the comparison of Juja and Daesoon Sasang. In chapter IV, the aspects of Taegeuk's supervision is observed through the noumenality of the Taegeuk which is shown in the Daesoon Sasang along with the concept of mythology. Within the overall context, the Daesoon Sasang's ontology has similar structures with Juja's Taegeuk. This can be stated that Jojeongsan who had found the system of doctrine had not acknowledged Juja's theories but have rather interpreted Kangjeungsan's ontology in a Neo-Confucianism to better let the people understand. This can be observed as expediential teachings. The metaphysical Ri and the physical Ki's separation, and the relationship of matters and functions of the Taegeuk and Do can be stated to be similar within an overall outline in the aspect of the Rikiron. The Taegeuk becomes the primary figure whilst explaining Daesoon Sasang's Ri/Ki/Do and also becomes the Soiyeon (such reasons). Extreme Do is drawn from the Taegeuk and as Do resembles the trend of the Taegeuk, it is referred as the origin of all the things in the universe. However, Juja vigorously tried to witness God's notions in a principled, atheistic way. However, the main principle is regarded as divine in the aspect of the universe's functions and effects in the Daesoon Sasang. The personal Sangjekwan which embodies these profound and mysterious Taegeuk, is Daesoon Sasang's peculiarity which cannot be found in Neo-Confucianism. Therefore, in the Daesoon Sasang, both the order and character are being regarded in the ontology through personal divine.

Phosphorus and Suspended Solid Loading in Lake Yongdam (용담호 소유역별 인 및 부유물질 유입부하량 산정)

  • Kwon, Sang-Yong;Kim, Young-Geel;Yih, Won-Ho;Kim, Bom-Chul;Heo, Woo-Myung
    • Korean Journal of Ecology and Environment
    • /
    • v.38 no.3 s.113
    • /
    • pp.322-333
    • /
    • 2005
  • Total phosphorus (TP) and suspended solids (SS) were measured in the discharge waters from 5 drainage basins of Lake Yongdam, from April, 2002 till March, 2004. The responses of SS and TP to rainfall were analyzed and their loadings into Lake Yongdam were calculated. The inflowing rivers into Lake Yongdam were the Juja River, the Jeongja River, the Jinan River, the Geum River and the Guryang River. Among these rivers Jinan River showed the highest TP that fluctuated very much according to the flow rate. TP and the flow rates (Q) of each river showed positive correlations with empirical relationsip of $TP\;=\;6.32Q^{0.30}$ for the Juia River, $TP\;=\;8.58Q^{0.49}$ for the Jeongia River, $TP\;=\;307.92Q^{0.10}$, for the Jinan River, $TP\;=\;17.91Q^{0.47}$, for the Geum River, $TP\;=\;20.11Q^{0.53}$ for Guryang River. In April 2002 ${\sim}$ March 2003, phosphorus loadings from the Juja River, the Jeongja River, the Jinan River, the Geum River and the Guryang River were calculated to be 3,677, 11,430, 36,412, 89,651, and 42,226 kgP ${\cdot}$ $yr^{-1}$ respectively. And the specific loadings from the Juja River, the Jeongia River, the Jinan River, the Geum River and the Guryang River were calculated to be 0.3, 2.9, 13.6, 9.3, and 13.0 kgP ${\cdot}$ $km^{-2}$ ${\cdot}$ $yr^{-1}$ respectively. In April 2002 ${\sim}$ March 2004, the suspended particles loading from the Juja River, the Jeongia River, the Jinan River, the Geum River and the Guryang River were 673, 1,232, 4,232, 30,902, 80,202 ton ${\cdot}$ $yr^{-1}$ respectively. The Guryang River showed the largest contribution of SS loading.

The study of Haseo Kim-Inhoo's (하서(河西) 김인후(金麟厚)의 <효부(孝賦)>에 대한 고찰)

  • Cho, Keyoung
    • (The)Study of the Eastern Classic
    • /
    • no.41
    • /
    • pp.149-185
    • /
    • 2010
  • This study consider the literary capacity and the pursuit of learning through the Haseo Kim In-hoo's a literary work. A prose poem's is composed of of six item. It is study the origin and the root of a man, the teachings of humanity and filial conduct, a meaning of learning and filial piety, the procedure and system method of learning, a rule of learning and dutiful service to one's parents, an epilog. The origin and the root of a man is founded on dutiful to thoughtful about one's parents. The teachings of humanity and filial conduct is based upon dutiful devoted to one's parents. A meaning of learning and filial piety accord with true learning and loving and respecting. The procedure and system method of learning is closely following in the teachings of Confucius and Mencius and Juja. A rule of learning and dutiful service to one's parents attaches too much importance to devotion to one's studies and substantial filial piety.

The Acceptance and Transition of Confucian Gamsil in Joseon period (조선시대 유교식 감실(龕室)의 수용과 변용)

  • Park, Jong Min
    • Korean Journal of Heritage: History & Science
    • /
    • v.44 no.4
    • /
    • pp.56-69
    • /
    • 2011
  • A Gamsil is an ritual instrument which enshrine the ancestral tablets of four lines from late great-great-grandfather and grandmother to late father and mother. This has their soul. Juja's "Garye" informs its structure pattern. It is placed in Sadang and takes the form of a perfectly square box. It partitions four rooms and enshrine an ancestral tablet room by room. They get the ancestral tablets line up from west to east. And they also enshrine the ancestral tablets without his descendant together in Gamsil. A Gamsil is a space to enshrine the ancestral tablets and to place an order within a family. A social status and A family economic power become a standard in making and managing Sadang. Kingdom in Joseon period limited the ancestral tablets considering of his degree of official rank which descendant enshrined. A official servant can be stable economically in getting a stipend and build sadang in the house. While household a little in economic enshrine the ancestral tablets at a Gamsil placed at the a space of private home. His personal circumstances make size and pattern, place change in relation to Gamsil. A Gamsil looks like house in structure and pattern. It has the immortality of the soul. And it changed from a table size to a ancestral tablet size. This Gamsil is comfortable to move and is made considering of the width and height of household. The transition of Gamsil means institutions is in close to a family economic power in social change. Kingdom in Joseon early period makes a policy of a Gamyo's build and an ancestral enshrine in basement of Juja's "Garye". The transition of Gamsil gave a common people limitted socially and institutionally the service of late four lines. Most of people enshrine the ancestral tablets of their four lines in approaching of in the late of Joseon Dinasty. They compromise on their reality and cause. The transition of Gamsil implied many different things in social ; the authenticity search and a dignity expression of his family, the foundation for the diffusion of an ancestral service, a space sharing with ancestor and descendent, the increment of a family economic power etc.

Studies on the Directivity of Gokjungkyeong(Kyung Overlapped with Gok) which was specified in Byeokgye-ri, Yangpyeong-gun and the Hwaseo Lee, Hang-ro's Management in Byeokwon Garden (양평 벽계리에 설정된 곡중경(曲中景)의 지향성과 화서(華西) 이항로(李恒老)의 벽원(蘗園) 경영)

  • Jung, Woo-Jin;Rho, Jae-Hyun
    • Journal of the Korean Institute of Traditional Landscape Architecture
    • /
    • v.34 no.3
    • /
    • pp.78-97
    • /
    • 2016
  • The objectives of this study are to examine the context of the establishment of Suhoe Gugok, Byeokgye Gugok Vally, and Nosan Palkyung, which have been established in Seojong-myeon of Yangpyeong-gun, by literature review and site investigations, and to determine the sceneries of Byeokgye scenic site as enjoyed and managed during the period of Hwaseo Lee, Hang-ro(華西 李恒老). The results of the study are as follows. First, Byeokgye Gugok Vally(黃蘗九曲) and Nosan Palkyung(蘆山八景), which have been established after the period of Hwaseo and theorized to have been established around key scenic areas associated with Hwaseo's activities, the analysis results showed that they were collecting sceneries of modern times. The extensive overlap between Byeokgye Gugok Vally and concentrated scenic elements of Suhoe Gugok(水回九曲), and the artificial configuration from the end point of Suhoe Gugok to the beginning point of Nosan Palkyung, reveal the pattern of space conflict and hegemony between Byeokgyes of Suip-ri and Nomun-ri. This is likely to be caused by the conflict between the historicity of the group that enjoyed Byeokgye prior to Hwaso's period and the strong territoriality of the space filled with the image of Hwaseo. Second, Byeokgye Gugok Vally was the secondary spatial system created by selecting the most scenic sites in Suip-ri while expanding the area of Nosan Palkyung. After establishment of Byeokgye Gugok Vally, the spatial identity of the entire Byeokgyecheon area was effectively established. This was a "Hwaseo-oriented" move, including the complete exclusion of the scenic sites from the pre-Hwaseo period such as Cheongseo Gujang and Suhoe Gugok's Letters Carved on the Rock. Consequently, the entire Byeokgyecheon area was reorganized into a cultural scenic site with Heoseo's influence. Third, Fifth, creations of Gugok(九曲) to determine the lineage of the Hwaseo School from Juja(朱子) to Yulgok(栗谷) to Uam(尤庵) to Hwaseo is likely to be an opportunity of birth and external motivation of the establishment of new Gugok Palkyung. In other words, Nosan Palkyung and Byeokgye Gugok Vally are likely to have been created as a reaction to the change of the center of the Hwaseo School to Okgyedong, and with strategic orientation based on the motivation and needs such as creation of the connecting space between Mui Gugok, Gosan Gugok, and Okgye Gugok, and the elevation of Hwaseo's status. Fourth, from the Hwaseo's Li-centric point of view, all revered sites in Beokwon(蘗園) that he managed existed as the spatial creative work to experience the existence of "li" through the objects in the landscape and the boundary of the spirit of emptiness of the aesthetic self. This clearly shows how Byeokgye Gugok Vally or Nosan Palkyung must be defined, and furthermore, appreciated and approached, prior to discussing it as the space associated with Hwaseo. Fifth, Nosan Palkyung was composed of cultural scenic landscapes of Gokjungkyung(曲中景) with eight scenic sites where Hwaseo gave his teachings and spend time around, in the Byeokgye of Nomun-ri area of Byeokgye Gugok Vally. The sceneries is, however, collected by depending on Hwaseo's Letters Carved on the Rock and poetry. Consequently, an inner exuberance of Nosan Palkyung is satisfied beside Byeokgye Gugok Vally, but its conceptual adequacy leaves room for questions.