• Journal of Sasang Constitutional Medicine
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• v.23 no.1
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• pp.12-23
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• 2011

1. Objectives: This study reviews the general theory on Li-Qi (理-氣) found in Dongmu Lee Jema (東武 李濟馬) and Nosa Gi Jeongjin (蘆沙 奇正鎭)'s works and explores the associations between their philosophical systems. 2. Methods: The main ideas on Predisposition (氣稟論) found in Dongmu's works were explored in connection with the Li-Qi (理-氣) theory and compared with the perspectives suggested by Nosa. 3. Results and Conclusions 1) Nosa criticized the "weakened supervision of Li (理)" and the "separation of Li (理) and Qi (氣)", proposing that this problem can be overcome through "mutual embracement of Li and its manifestations (理分圓融 理分相涵)". 2) When Dongmu's theory on Predisposition (氣稟論) is interpreted in terms of Li-Qi (理-氣), the Seong-Li (laws governing the organ scheme) (性理(臟理)) represents the Li (理) while the formational variations in organ scheme(臟局短長) and and the level of self-cultivation (心地淸濁) represents the Qi (氣). 3) The concept of "Diversification of Li (理之異)", bearing similarities to Nosa's Li-Qi (理-氣) theory, was introduced for the first time in Dongmu's theory on Predisposition (氣稟論), which presumably built the fundamental theories in the Sasang Constitutional Typology. 4) Within Dongmu's theory of Predisposition (氣稟論) can be found a dichotomous division of "similitude between the morally unaccomplished and the morally accomplished" in the ontological plane and "dissimilitude between the morally unaccomplished and the morally accomplished" in the axiological plane; this dichotomy is more extensive and developed compared to Nosa's attempt to find a consistent logic in both the ontological and axiological plane through a Li-Qi (理-氣) structure with Li-predominance.

• Journal of Korean Medical classics
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• v.26 no.3
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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.

• The Journal of Korean Philosophical History
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• no.27
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• pp.447-468
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• 2009

Jeong Si-Han(1625-1707), one of the main representatives of Toegye School in The mid-Korea Dynasty, seeking to live in seclusion of his life engaged in research work, respected by scholars for generations. He, Together with Yi Hyeon Il(1627-1704), carried out a systematic study of Toekye's Interpretation of the "Four Buddings" and "Seven Feelings". In this paper, from a comparative point of view, The author studied Jung Sihan's Li-Qi Theory, Four-Seven Theory, Human Mind and Mind of the Dao. Although his theory of interpretation about Li-Qi Theory, Four-Seven Theory, is the tendency of compromise Toegye and Yulgok's thought, but from the master and servant and upper and lower relationship between Li-Qi and Four-Seven Theory, Jung Sihan preferred the thought of Toegye. The characteristics of Human Mind and Mind of the Dao is Emphasis on Zhu Xi's theory about human mind of "is-to-be"

• (The)Study of the Eastern Classic
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• no.41
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• pp.7-35
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• 2010

Jang Hyungang(張顯光, 1554~1570) was one of the very famous Neo-Confucianists of T'oegye School in the Chosun dynasty. Jang, nevertheless, refused to accept Toegye's theory and had developed his own theory called li-qi-gyeong-wi-seol(理氣經緯說). So the theory was very unique in the history of Korean Neo-Confucianism. He matained that Tao(道), meaning the universal process which all beings including the human must follow, is accomplished by the unity of li(理, principle) and qi(ch'i, 氣, material force). He compared li and qi to warp(經) and woof(緯). According to his explanation, Tao is fulfilled by combining li and qi, as a textile is woven the combination of warps and woofs. He could, for I know, succeed to emphasize the unity of li and qii through this theory. Lots of Scholars in the Chosun dynasty criticized Jang's theory of li and qi for regarding li and qi as one, and thought that the theory originated from Luo Ch'inshun(羅欽順, 1465~1547), a famous Neo-Confucianist of in Early Ming China. Luo Ch'inshun maintained li-qi metaphysical monism that li and qi is united entity. In this respect, it seems that Jang's theory is similar to Luo's. However, I think that there are very important differences between the two. It is true that the main characteristics of Jang's theory is the unified relations between li and qi in this world. In the system of his philosophy, nevertheless, the topological position of li and qi are different in grade each other. Jang insisted that li is a supreme being to be materialized and realized through the movement of qi'in the process of universal development. Qi is accordingly only a kind of matter which completes li. In this sense, Jang's theory can be regarded as li metaphysical monism that li is the only substance. It means that Jang Hyeongwang's theory is a great contrast to Luo Ch'inshun's li-qi metaphysical monism.

• Journal of Korean Medical classics
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• v.34 no.4
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• pp.79-93
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• 2021

Objectives : This study analyzes the theoretical and clinical reasoning process of Zhao Xian-Ke that argued that the Mingmen is the true monarch of the body. Methods :The analysis focuses on how the arguments of Li Dong-yuan and Zhu Danxi was succeeded and supplemented by Zhao Xian-Ke into a new theoretical system in the Yiguan(醫貫). Results & Conclusions : Zhao's argument that the Mingmen is the true monarch of the body is a result of emphasis on the meaning of innate Qi that is separate from the Water and Fire of the Heart and Kidney, which is derived from the innate Qi concept of Li Dong-yuan's Spleen-Stomach Theory. Zhu Danxi's Ministerial Fire Theory was also accepted through the innate Qi concept of Ministerial Fire and True Yin, which contributed to the establishment of a systematical theory on Mingmen, Miniterial Fire, and True Yin as constituents of innate Qi. In conclusion, the Neijing's explanation that the Heart radiates Shenming as the monarch organ has been modified into innate Qi from the Mingmen reaching the Heart to radiate Shenming.

• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.311-341
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• 1998

The objective of this article is to induce that the conception of 'Qi-jul(氣質) and Qi-pum(氣稟)' was introduced to the Sasang(四象) Constitutional Medicine from bibliographic study on the theory of 'Qi-pum(氣稟)'. The conclusions summerized as followings. 1. In the oriental medicine, qualitative difference of 'zheng-qi(正氣)' among the individuals, the opposing power against a disease, is regarded as constitution. Having been used as 'nature(素)', 'quality(質)' and 'character(氣質)' in the oriental medical book, the word of 'Che-Jil(體質)' was used in good earnest at the end of 'Qing(情)' dynasty. 2. The nature(性) is divided into two, original nature(本然之性) and charicteristic nature(氣質之性) in the 'New confucianism(新儒學)' and the former means a principle(理), is a pure and good thing and used as a conception of universality, the latter is a principle of character and a imperfect imitation of principle(理). 3. It was repeatedly confirmed that 'Qi-jil and Qi-pum' meant the difference among the individuals by the dispute of 'Li-Qi(理氣)' caused by Lee Hwang(李滉) and Lee Yi(李耳) and by that of 'Ho-Rak(湖洛)' in the Ch'o-son(朝鮮) dynasty. 4. Han Sok-Ji, based on Meng-Zi(孟子)'s doctrine that man's inborn nature is good, criticized the theory of 'Qi-pum' which was 'Zhu-Zi(朱子)'s opinion and his opinion about the life(命) was thought to clue to the classification of the 'Sasang(四象)' invented by Lee Je-Ma as Park Se-Dang's theory that everyone has common nature but has different life(命). 5. By introducing the theory of 'Qi-pum' and the conception of life(命) which was understood as a special character by Han Sok-Ji and Park Se-Dang to Sa-sang constitutional medicine, Lee Je-Ma explained the reason why each man who was classified four constitutions, 'Taiyang'(太陽), 'Taiyin'(太陰), 'Shaoyang'(少陽), 'Shaoyin'(少陰), had the different formation of the visceral department(臟局).

• (The)Study of the Eastern Classic
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• no.57
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• pp.67-102
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• 2014

Yeoheon is a representative recluse and philosopher in the 17th Joseon dynasty. His contemporary intellectuals considered him as a sincere nobleman, Confucius in the Joseon, and moreover a saint, a cornerstone of culture, and a model for Confucianists. As a politician, he was regarded as practicing the stabilization of the people's livelihood and education, which are the key ideas of Confucian politics, when he serviced as a local governmental office twice. In addition, his ruler thought that he was right, wise, and modest, and therefore had the dignity of the old sage. His subordinates considered that he possessed the way of the old great ministers and the eye to see the current state of affairs. His theory of the Yijing is based on Cheng-Zhou learning, but developed their interpretation of the text. In addition, he discussed that Confucianism is a practical learning. His theory of the ritual was considered to follow Zhu Xi's works, but refer the old rituals and overcome the aspect of minor customs. His contemporary scholars thought that his theory of Neo-Confucianism revealed the essence of Li-Four and Qi-Seven theory regardless of scholarly parties, which were formed after Toegye and Yulgok. However, he proposed the Li-longitude and Qi-latitude theory in order to restore the real values, but it is similar to Yulgok's theory, which was criticized by the schools of Toegye and South Faction near Seoul. However, his theories revealed the fact that Joseon Confucianism cannot be simply differentiated as two major theories of "Centering on Li" and "Centering on Qi. In addition, his ideas of the universe and concern for the old showed that Joseon Confucianism is not just a theory, but is related to our lives and therefore practical in its nature.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.6
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• pp.911-920
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• 2010

The basic principles in the "Spleen-stomach theory(脾胃論)" sets up the phases and roles of spleen-stomach (脾胃) by establishing Earth(地 坤 土) and exposing the reality of spleen-stomach(脾胃) of human body which has its own shape and form with Heaven's reality exhibited. The meaning of Earth is based on the constant meaning of Earth in 'Earth Original-Earth as extended and stable ground(坤元一正之土)' giving form and shape, and Earth's movement with circulation, then exposes itself as 'Earth as plowing land(耕種之土)' concerning both the application of Five Phases and the physical characteristics of Earth. The Yin-Yang recognition on Earth is revealed as Yin Earth(陰土)-Yang Earth(陽土). Spleen(脾) was established as Yin Earth(陰土) and Stomach(胃) as Yang Earth(陽土). The seasonal assignment of Earth is Indian Summer(長夏), which is divided from Summer, and becomes Heat(熱), and the Yin-Yang recognition of Earth comes to be the meaning of the center and border. According to the Five Phasic recognition, it becomes Earth(土) and gets to be Dampness(濕) in accordance with Six Qi(六氣). 'Extreme Yin(至陰)' indicates Qi's status exposing the fundamental meaning regarding the role of creating, changing, and propelling Spleen-Stomach(脾胃) as a characteristic Yin Earth. Earth comprehends 'Four Courses(四維)' meaning, recognizes them as four parts of the 12 Earth's Branches(辰戌丑未) and the terminals of four seasons(四季之末), and has the meaning of the president of the change in four seasons. The theory of principle in the "Spleen-stomach theory(脾胃論)" stands on the basis of the 'Form Qi theory(形氣論)' and that of 'Upbearing, Downbearing, Floating, and Sinking theory(升降浮沈論)'. It manifests the theory of movement in the interaction between Form(形) and Qi(氣), and 'Qi Interior Form Exterior(氣裏形表)' indicates that Qi(氣) moves interiorly and Form(形) exteriorly.

• Journal of Haehwa Medicine
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• v.10 no.1
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• pp.287-295
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• 2001

Tae-Geuk-Guan'(太極拳) Tae-Geuk(太極) is arranged Yum-Yang-O-Hang(陰陽五行) and created from Mu-geuk(無極). Mu-geuk(無極) means great chaos. Jin-sik Tae-Geuk-Guan(陳式太極拳) has tenth essential theory. There are Li(理), Qi(氣), Samjul(三節), Sacho(四稍), Ojang(五臟), Samhap(三合), Yukjin(六進), Sinbup(身法), Bobup(步法), Gangyou(剛柔). Li(理) is Rules of all things. Qi(氣) is body. Body is divided into Samjul(三節), Sacho(四稍). Ojang(五臟) is inside body and make human'body and Qi(氣). Samhap(三合) is union of mind & intention, Qi & power, muscle & bone. Yukjin(六進) is movement of body. Sinbup(身法) has Chong(縱), Hoeng(橫), Ko(高), Jeo(低), Jin(進), Toe(退), Ban(反), Chuk(側). Bobup(步法) has Jin(進), Toe(退), Ban(反), Chuk(側). Yang-sik Tae-Geuk-Guan(揚式太極拳) has tenth essential theo. There are Songyo, Heolungjungkyung(虛靈頂勁), Hamhungbalbae(含胸拔背), Chimgyunsuju, Bunheosil(分虛實), Yongeuibulyonglyuk(用意不用力), Sanghasangsu(上下相隨), Naeoeisanghap(內外相合), Sangyunbudan(相連不斷), Dongchungguchung(動中求靜).

• (The)Study of the Eastern Classic
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• no.34
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• pp.257-286
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• 2009

Yi, Hang-no said that taiji(=li) was Myeong-deok(illustrious virtue), the core of mind and heart, emphasizing the sides of superintendent and mysterious ability of li. It seems that he aimed to stress the upper status of li than qi, out of earlier general theory on mind and heart recognizing both li and qi consisted in the mind and heart. Through it, he wanted to say that only human being had moral mind like taiji and upper moral status than animals which human being should keep. The reason that Yi, Hang-no emphasized the difference between li and qi was because of a critical mind that the upper value of li than qi should not be changed and it would be the most dangerous situation if the value collapsed. Like this, Yi, Hang-no's attitude emphasizing li in his theory of mind and heart eventually aimed to explain the theory of Insim(Desire to be) and Dosim(Moral Mind). Yi, Hang-no's disciples testified that their teacher, Yi, Hang-no had cost his whole life to study the theory of Insim and Dosim. This means that Yi, Hang-no had tried to discriminate between Insim and Dosim, and to block private desires in Insim. The fact that Yi, Hang-no stressed the importance of the theory of Insim and Dosim had to do with the special situation that Western Power approached Joseon dynasty. Because Yi, Hang-no opposed the Westerner's moral consciousness for individual desires, against heavenly orders. To overcome the Western challenge, Yi, Hang-no strived to notice that taiji was the core of human mind. The point that Yi, Hang-no wanted to say was that Dosim(Moral Mind) was just the heavenly orders which human being couldn't disobey. Yi, Hang-no thought that Joseon couldn't defence Western flow without this theory of Insim and Dosim. Just after French invasion(1866), Yi, Hang-no was selected as a high-leveled bureaucrat, so he insisted his opinions for rejecting heterodoxy by the letters to the throne several times. The letters also contained his theory of Insim and Dosim mainly. Insisting fight against Western Power and prohibition of trade with Western Power, Yi, Hang-no eventually emphasized the king's right mind(Dosim) as a main and sole means to achieve all the goals he said. In conclusion, Yi, Hang-no's theory on mind and heart was as it is reflected in his letters to the throne. Therefore we can see that Yi, Hang-no's theory on mind and heart had harmonized with his movement to "Rejecting Heterodoxy".