• 대순사상논총
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• 제17권
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• pp.35-48
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• 2004

The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.

• 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.

• 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.

• 가정과삶의질연구
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• 제30권6호
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• pp.103-114
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• 2012

This paper aims to investigate changes in Korean family structures by reflecting on the perception of traditional family rites and family systems. In-depth interviews were conducted with 17 married middle-aged men (9) and women (8) who had at least one child. Findings were as follows: First, both married middle aged men and women internalized Confucianism. They thought that the head of household, who was male as far as possible, was needed for the formation of a normal family. In addition, both of married middle-aged men and women recognized married women as outsiders based on Chul-ga-we-in-sa-sang. And they put parents-children relationships ahead of couple relationships and supported Jang-ja-woo-dae-sang-sok (privileging the eldest son over the other children in terms of the distribution of family resources and inheritance based on Confucianism). However, there were some differences to support the use of Hang-ryul-ja, which is based on expressing the character of generation by sharing the first name, and the importance of Jok-bo. which is based on traditional family genealogical records. Second, even though women internalized Confucianism, they did not attach traditional meanings to memorial services for ancestors to the extent that men did and defined family members as a procreation family boundaries unlike men, who defined family boundary as original family members and procreation family members. In conclusion, even though family laws and culture have evolved from the patrilineal family system to one which promotes gender equality, married men and women internalize Confucianism. Instead, some transformations are evident from the perspective of females in terms of memorial services for ancestors and family boundaries.

• 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.

• 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.

• 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.

• 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.

• 한국의사학회지
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• 제36권1호
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• pp.51-72
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• 2023

IM Won-jun(任元濬, 1423~1500) was an Confucianism Doctor in the former period of Joseon Dynasty. Through IM Won-jun's historical trace we could know the range of Uiseoseubdoggwan(Medical Learning Officer)'s duty not limited to study medical books at that time but extended to medical treat, educate, recommend medical policy, personnel manage, carry out administrative work, carry out all the works concerned with medical books, make new medicines at different official period. Among these after learning duties the Royal Family of the Joseon Dynasty awarded high grades to medical treatment for king and king's mother, but from the viewpoint of advancement of medicine controling the top of medical policy as a chief of Jeonuigam had important meaning. The system of Uiseoseubdoggwan(Medical Learning Officer) in the Joseon Dynasty played the role of cultivating widely the man of ability who leaded medical development by sharing the man of ability between medicine and confucianism which was dominant learning at that time, so the knowledge and professional skill of medicine, Yin-Yang and the Five Elements theory, the spirit of relief of the world were spreaded across to national administration, education, publication culture, putting philosophy of filial piety into practice in the Joseon Dynasty.