• The Journal of Korean Philosophical History
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• no.36
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• pp.235-258
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• 2013

People say that dichotomous way of thought in the Occident separating human from nature resulted in ecological crisis. Furthermore, it is said that surmounting Occidental way of thought is necessary to heal ecological crisis, and ecological elements in Oriental traditional philosophy could be the alternative for changing anti-ecological disposition inherent in Occidental thought. Although so-called ecology did not exist in Oriental traditional philosophy, there is room for reviewing Oriental traditional philosophy in terms of ecological elements or ecological orientation. In modern society, however, the vitality and significance of ecological elements in Oriental traditional philosophy cannot be conclusively verified. On the other hand, Occidental thought regarded as the main culprit of environmental destruction may not contain anti-ecological contents. Therefore, this study critically reviews the possibility and significance of modern change of ecological thought in Oriental tradition by raising two questions, "Is Occidental view of nature anti-ecological?" and "Is Oriental view of nature ecological?"

• Journal of Korean Medical classics
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• v.27 no.3
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• pp.87-100
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• 2014

Objectives : In this article, an analysis of some documents about medical thought of change in medical history explains how the concept of it has been established and expanded, and through that, we can find the fusion of tradition between medicine and the study of IChing. Methods : Through investigation and analyses of the texts about medical thought of change in important medical books, the contexts of the history will be drawn. Results : Although the study of IChing and medicine have been developed separately in the early period of medical history, it has been started to fuse explanations for symptoms and mechanisms of diseases using trigram images. Yin-yang and wuxing changes(陰陽五行) of human body have been explained with 12 changing trigram(消息卦) and eight trigram(八卦). In the Ming dynasty, the establishment of Myeongmun(命門) theory was influenced largely from IChing, but it was followed by a scathing criticism of some doctors in the Qing dynasty. Conclusions : Developing of the study about Iching and medicine, thought of change has been an important foundation of new theories in traditional medicine like as the issue of Myeongmun theory, as a result, it has contributed to the development of clinical medicine.

• Hwankyungkyoyuk
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• v.16 no.1
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• pp.75-90
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• 2003

• Journal of the Korean Society of Clothing and Textiles
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• v.33 no.1
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• pp.45-54
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• 2009

The reform of dress regulation in Kapshin(甲申衣制改革; 1884) was the first dress renovation in 8 years after Chosun's port opening in 1876, and the key contents of that reform was the simplification of the formal dress and private dress. The reform in the culture of the traditional costume should require some kind of special experience because that culture had been regarded as the precious symbol of the Confucianism. The purpose of this study is to investigate the background of "the reform" and who proposed "that reform", by contemplating the costume and the thought of costume of the ambassador extraordinary(修信使) and the Inspectors detached to Japan(朝士視察團) who experienced new costume system of Japan sent by Chosun Dynasty. For this study, historical documents such as 'Sillok(實錄)', a sort of report("修信使記錄", "聞見事件") were reviewed and the evidential photos in Japan were analyzed. It can be summarized as follows. First, Kim Kisu(金綺秀, Susinsa) in 1876 and Kim Hongjip(金弘集, Susinsa) in 1880 wore the traditional costume of Chosun in Japan, and described the westernized Japanese costume in view of traditional costume culture. Second, the inspectors detached to Japan in 1881 showed the same attitude to the Japanese costume as the previous Susinsas had done. Third, Park Younghyo(朴泳孝), who was an ambassador extraordinary and plenipotentiary(特命全權大使) in 1882, experienced western style in Japan and played an positive diplomatic activities with western nations. It could be guessed that those changes in the attitudes of the diplomats might have the relationship with the change of Chosun, which began a treaty of amity between western nations after 1882. Afterwards, Chosun seems to have decided to reform the system of traditional costume into the simplified one in 1884, proposed by the diplomats who experienced foreign culture abroad including Park Younghyo(朴泳孝) and the mutual agreement in Chosun Government.

• Journal of the Korean Society of Physical Medicine
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• v.2 no.2
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• pp.237-241
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• 2007

Purpose : The purpose of this study investigate method and effect of Hwangtoh as Korean traditional therapy. Methods : This is literature study with books, and thesis for Korean traditional Hwangtoh therapy. Result : The physical therapy that is in use nowadays, especially thermotherapy has been around since human started to live on the earth. This primitive Korean traditional physical therapy with Hwangtoh have used in common. Historical records show that some kings in those days recommended to their men these methods to treat any chronic disease or illness. This was often thought of as positive means of treatment. Conclusion : Korean traditional physical therapy has been developed, and its scientific effects have been proven. Korean traditional physical therapy is used extensively in hospital and clinics to treat many kinds of diseases and illness and need for scientifical research and data regarding any unproven physical therapy technique.

• Culinary science and hospitality research
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• v.14 no.2
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• pp.18-29
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• 2008

This study is to investigate the cognition and usage of traditional wedding food in Seoul & Gyeonggi area. It provides the basic suggestions for developing the best wedding culture, upholding the great wedding tradition. People usually prepared traditional wedding food only because they had to do since they thought it was a formal way to do it at a wedding ceremony. However, there should be more important things to be considered. Firstly, to understand the real meaning of traditional wedding food, we need to inform its meaning by starting campaigns on wedding culture or making booklets of traditional wedding food. Secondly, to prepare the right selections of traditional food, we need to simplify traditional wedding food and consider the modern sense of the products. Thirdly, to improve traditional wedding food, we need to develop diverse menu. By doing it, we can efficiently reduce the cost of wedding food.

• Korean Institute of Interior Design Journal
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• v.13 no.6
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• pp.74-81
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• 2004

Much evidence points to the fact that Korean traditional architecture has long reflected traditional Korean philosophy. If what this evidence points to Is true, there is much more insight to be gained about this connection. It is important to begin with the idea that Korean culture stemmed from Confucianism, Buddhism, and Taoism. All three share similar ideas, and this study will set out to prove that topology, an anti-Euclidean school of thought created at the end of the 19th century, shares many of the same core ideas as the three mentioned above. Transitively, if Korean traditional culture is reflected in Korean traditional architecture, and topology shares many of the same core ideas, it seems that topology should be accepted into the mainstream of architectural design. This study will aim to interpret space structure forms and space constructions of the Korean traditional architecture from the topological perspective.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• The Journal of Korean Medicine
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• v.19 no.1
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• pp.271-298
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• 1998

During these days of new understanding, western medicine has developed remarkably and a revaluation of traditional medicine has been achieved. This appears to have resulted from the sound criticisms of what western medicine has achieved up to now; excessive subdivisions of clinical medicine, severe toxicity of chemical drugs, lack of understanding about patients complaints which cannot be understood objectively, and etc. It is thought that the role of traditional medicine will be more important in the future than it is now. Someone said that the research methods of traditional medicine depends on the way of experimental science too much. That there was no consideration of a system for traditional medicine and the critic also went so far as to assert that in some cases the characteristics of eastern ideas is to permit irrationalism itself. In view of this thinking, the term traditional medicine seems to have been used somewhat too vaguely. However, traditional medicine is a medical treatment which has existed since before the appearance of modern medicine and it was formed from a traditional culture with a long history. One form of traditional medicine, oriental medicine based upon ancient Chinese medicine, was received in such countries as Korea, Japan, Thailand, Vietnam, Tibet, and Mongolia. Oriental medicine then developed in accordance with its own environment, race, national characteristics, and history. Although there are some simultaneous differences between them, three nations in Eastern Asia; Korea, Japan, and China, have especially similar features in their clinical prescriptions and medical literature. These three nations are trying to understand each others unique traditional medicines through numerous exchanges. Even though many differences in their ways of studying have developed over history exist, recent academic discussions have been made to explore new ways into oriental medicine. Therefore a comparative study of oriental medicine has gradually been thought to be more important. In Korea the formation of a new future-oriented paradigm for oriental medicine is being demanded. The purpose of the new paradigm is to create a new recognition of traditional culture which creates an understanding of oriental medicine to replace the diminished understanding of oriental medicine that was brought about by the self-denial of traditional culture in modem history and cultural collisions between oriental and occidental points of view. Therefore, to make a new paradigm for oriental medicine which is suitable for these days, and fortifies the merit of oriental medicine while compensating its defects, the author has compared the characteristics of oriental medicines in Korea, Japan, and China. The conclusions of this research are as follows: 1. The fundamental differences of the traditional medicines of these three nations are caused by the differences in the systems of Naekyung and Sanghannon. 2. The pattern-identification of illnesses is generally divided into two categories; the pattern identification of Zang-Fu and the pattern identification of prescription. 3. There are many differences in the definition of terms, such as Yin and Yang, Deficiency and Excess, and etc. 4. Chinese traditional medicine has some new concepts about pattern identification and epidemic febrile disease. 5. Japanese traditional medicine has some characteristics about pattern identification of the whole bodys condition and signs of abdominal palpation. 6. In terms of the effects of herbal drugs, Chinese traditional medicine attaches great importance to the experiential efficacy of the herb, and Japanese traditional medicine is taking a serious view of the effects of experimental medical actions.

• Korean Journal of Child Studies
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• v.22 no.2
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• pp.195-203
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• 2001

This study examined parental perceptions and use of traditional play songs for infants by parent's age and gender. The 464 subjects living in Daejeon City provided data via questionnaires and recorded tapes. Of 13 play songs for infants, parents were really acquainted only with Jjak-jjak-kkung, Do-ri Do-ri, Gon-ji Gon-ji, and Jam-jam. However, most parents thought traditional play songs are important for the education of the whole child. Mothers and parents in their thirties and forties considered traditional play songs to be more important than did fathers and parents in their twenties. Though infants liked traditional play songs, most parents didn't use them with their infants because parents knew few traditional play songs and they had little time to play with their infants. Lack of time was a more serious problem for fathers than for mothers.