• Journal of Oriental Neuropsychiatry
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• v.9 no.1
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• pp.101-122
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• 1998

As a result I get the fallowing conclusions;1. Oriental medicine and confucianism have similar point about heart because oriental medicine and confucianism have same philosophical backing 2. Oriental physitian read the books complated by confucianism by confuncianism physitian because racial characterristics are based on confucian thoughts, and my race make much of the heart. So to use confucian thought to phychotheraphy need to study confucian In(仁) thought.3. Thought that oriental medicine refers man as small university and thought that man and heaven are same based on the ethical doctrine that man's inborn nature is good are same connection. but oriental medical aim is agreement external features of man with university, confucian aim is agreement heart of man with university4. Confucianism will be used in phychotheraphy because phychotheraphy require close relationship between psychiatrist and patient and confucianism gives importance to man's relationship5. Oriental medical phychotheraphy deal prevention and cure at same time, but, confucianism deal prevention entirely. so confucianist target a saint by training at ordinary times.

• Hwankyungkyoyuk
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• v.15 no.2
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• pp.30-48
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• 2002

This study is on theoretical foundation for orthodoxy korean style Environmental Education based on oriental ecological thought. The main theme is that various kinds of all the ideas related with ecological thought based on oriental thoughts for EE should be focused into Moderation, the core-concept of oriental confuscian thoughts. The Moderation has not meant just a personal enlightenment, as it has known to general people, it can be developed into social status core-consciousness for regulating the natural resource. So we should focus on this conceptual developing mechanism personal enlightenment into social status for our orthodoxy konean style EE. It can be infered from Taoism, Confuscionism Buddism, especially, Anxiety Consciousness (WOOHWAN) for grand-scale anxiety to public society and universal cosmos. And also I drawed Harbermas-philosophy to provide good means for fortifying this research. His communication theory and restoration of real life for public people communication can be connected to oriental thoughts in the aspect of reciprocative response among the community people. So our orthodoxy korean style EE can be erected on the community-based regionality and their public communication through reciprocative response process. We should try to make this surrounding conditions nature-familiar oriental philosophy has provided from ancient times in the aspect all the traditional thought has been eco-deterministic.

• Journal of Society of Preventive Korean Medicine
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• v.12 no.2
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• pp.169-183
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• 2008

This study was carried out to examine the attitude and recognition of oriental medical doctors on alternative medicine, which is increasingly used across the country. The data were collected from 264 oriental medical doctors who were working in oriental medical clinics in Daegu City, Gyeongbuk Province, using self-administered questionnaire from 1 March to 15 April 2007. Generally, the respondents have some positive attitude and recognition on alternative medicine including knowledge, interest and usefulness, efficacy of alternative medicine. However, they have some negative view on the expense of alternative medicine. And they also thought that introducing alternative medicine in their clinics was needed for better treatment and actually about 70% of the respondents recommended or applied alternative medicine to their patients. Around 40% of the respondents did not have the chance of education on alternative medicine officially. About 60% of the respondents thought that the oriental medical school was the best institute to provide the education of alternative medicine, followed by the oriental medical doctors's association. For the development of alternative medicine, they thought that the scientific research on alternative medicine by oriental medical doctors and professionals was highly needed.

• Journal of Oriental Neuropsychiatry
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• v.12 no.2
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• pp.85-93
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• 2001

Objectives: In order to present an applicative scheme of medical care through the analysis of the Rumenshiqin. Method: This research was done by analyze Zhanzihe's Medical Records and Thought in the Rumenshiqin. Results: 1. Zhanzihe's had recognized that vital-qi is recovered naturally by diaphoretic, purgative and emetic theraphy. 2. He had made an applicative scheme of psychotherapy in Oriental medicine. 3. Zhanzihe's Medical Records and Thought can contribute to madical care of neuropsychiatry 4. He had thought that the doctor's quality and consideration of infant's environment and individual grade is very important. Conclusion: Zhanzihe's Medical Records and Thought in the Rumenshiqin presents an applicative scheme of medical care of neuropsychiatric desease and we need to study more and more about this.

• The Journal of Korean Medical History
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• v.22 no.2
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• pp.43-62
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• 2009

Yoshimasi Todo (吉益東洞), who thought that the books on herbal medicines are the reason for the complicated explanation of the effects of herbs, thought that the articles from Treatise on Cold Damage Diseases (傷寒論) and Synopsis of Prescriptions of the Golden Chamber (金匱要略) are the only books that can identify the effects of herbs. He also thought that the practitioners from the later period have added too much on the original text, which led to his thought that the original text of Treatise on Cold Damage Diseases (傷寒論) and Synopsis of Prescriptions of the Golden Chamber (金匱要略) did not have the explanation that involves the theory of yin-yang(陰陽), the five phases(五行), and three yin and three yang(三陰三陽). From this, he investigated the standards of using the herbs in the Synopsis of Prescriptions of the Golden Chamber (金匱要略) by comparing the articles. In this point of view, Yoshimasi Todo (吉益東洞) said that Poria Scleotium (茯笭) treats palpitations (悸) and 肉瞤筋惕. This meant the symptom of unvoluntary palpitations and the trembling of muscles with wrenching pain. Also, he thought that the symptom of Poria Scleotium (茯笭) in the formula of decoction is shown by the symptoms of dizziness, palpatations, vomiting, trembling of muscles, and cramps. This paper studies on the symptoms that seems close to the meaning of the symptom of Poria Scleotium (茯笭) that Yoshimasi Todo (吉益東洞) meant, which can be summarized to palpatations and trembling of muscles. I wish this paper is of help to those who study Treatise on Cold Damage Diseases (傷寒論), Synopsis of Prescriptions of the Golden Chamber (金匱要略), and the medicine of Yoshimasi Todo (吉益東洞).

• Journal of Korean Medical classics
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• v.18 no.2 s.29
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• pp.85-101
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• 2005

The purpose of this study is to explain the effect of Naegyeong on Lee Dong-yuan's medical thought. Lee is famous physician who studied the theory of spleen and stomach. His general idea of spleen and stomach could be thought as an result of study on Naegyeong. He distinguished between Eum disease and Yang disease and classified into internal injury and external affection. In the contents of Naegyeong, he took note of the four seasons' changes that are continued by the ascending and descending between heaven and earth, also he took note of the fact that movement of human body's organs is represent of ascending and descending. Human body is a site that a singular ascending and descending of Gi of the stomach.

• The Journal of Korean Medical History
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• v.24 no.2
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• pp.87-104
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• 2011

Relationship between medicine and iching is what has been followed to be inherited from the period of generation in iching. This writing examined the Thought of the Relation between Medicine and I- ching in Donguibogam. Donguibogam implies the thought that the principles in medicine and iching are same, and is the thought that is broadly spread in Donguibogam. Donguibogam is very rich in yi-yi-study(醫易學)-based contents, which are involved in research subjects of the relation between medicine and iching such as the theory of Taiji(太極) ba gua(八卦), the thought of human and nature, the thought of Yin and Yang, and sign system of gua(卦), and the theory of Image and Number.

• Journal of the Korean Society of Costume
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• v.30
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• pp.261-274
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• 1996

In the present age dominate by both cer-taingty of 1% and uncertainty of 99% 'Fuzzy thinking' of Bart Kosko that is the way to solve the problems by the scientific way through a worldview of Buddhism or Taoism greatly prevails around the world over 'Lateral greatly prevails around the world over 'Lateral thinking' and the authenticity or the right and-wrong of the uncertainty which is the thinking way to find the answer of the problems of illogical way of Edward de Beno against the western vertical thinking were Concurrently fashion designers over the world also adopt the oriental elements. But there exist differences of thoughts between the orient and the occident. And they have dif-ferent thinking way of aestheticism and references of the value on the beauty. Not only beauty but the view through the mind as intuitional thought in which not only the rec-ognition of sense but also the rationalism and the naturalness play key role. The aesthetic sense in the orient contains both the truth and virtue. 2) The beauty of the mean It's from the thought of neutralization of Confucius. The mean or moderation state which in harmony with ethical virtue and aes-thetic beauty is the ideal and is the ultimate. Therefore the thought of Confucian is the creativity in which the balance and the har-mony is most important. Fashion design is also one of the representation of the mean because the spirit of the designer is harmonized for-mlessly with the object of the model of the fashion design. 2) The beauty of skillfulness It indicates the Taoism of Lao-tzu and Chuangtzu. It takes a super-artistic declar-ation that human can feel and recognize the color of colorlessness the sound of sound-lessness and the taste of tastelessness. The thought of arts affected by Taoism is 'ad-vanced age' called the beauty of skillfulness. The view of arts of lao-tzu takes the beauty of cosmos and the nature as a standard. Es-pecially the beauty of inactivity is recognized by the linkage between the beauty and the ugliness. And these things appear in fashion design as a design element such as humor or exaggeration. 3) The beauty of non-dualism It is thought of Buddhism that all evil passions of worry occur form the opposition in dualism. Finally this thought leads to that everything is consistent and truth is only one from the point of view that virtue and vice has on linkage that is 'no virtues no vices' and 'one with two, two, with one, one is not two' A big tendency like this became the root forma-tion of the thought of the oriental arts. 3. Characteristics of the oriental aesthetic sense on the present fashion design 1) The formation of the fashion design on the oriental elements In the picture-incantation which was a representation of an era when the thought of 'cosmic dual forces' dominated the basic polygons of 'a circle square triangle' means both 'one two three' and 'the negative positive mean' of cosmic elements. From this point of view the was of planner cutting in the Orient is dif-ferent from that of the Occidental which is in three-dimensional. The planner polygon type of the cut-pieces comes to have the meaning of the three-dimension when they consist of a suit that has the combination of each cut-piece. This shows the consistency with the principle of cosmos creation of Taoism that one is two two is three and three is every-thing. 2) The coloring and the symbolic represen-tation of the fashion design on the orien-tal elements The sense on the colors in the Orient from the thought of 'the cosmic dual forces and the five elements' is not the experi-enced from the knowledge but contains the consideration of philosophy Five-primary-color representing compass directions Blue(East) Red(South) Yellow(Center) White (West) and Black (North) is called ' the posi-tive' for this five-primary-color secondary-color which comes from the compound of the primary colors is called 'the negative' The thought of 'the cosmic dual forces and the five elements' is also an theory containing the natural order of the cos-mos and this shows the perceptional differ-ence that they are not conceptual but to be recognized and fell directly. A thought of Buddhism which is 'Colors are colorlessness and Clolorlessness are color's proves that. 3) The pattern and symbolic representation of the fashion design on the oriental elements The pattern as a visual style is a figure of symbolic representation which adopt the mental and physical world of human and are the compo-sition of artistic revelation of the human nature and the religous thought of incantation. Es-pecially the symbolic representation of the oriental thought of Confusion. Buddhism and Taoism There are patterns such as plants aminals the oriental four gods and geometry. From the above it's the time toward the 21'th century when the world is constructing one global area and one historical zone. And the exotic mood of the Orient represented in the fashion which doesn't make the common feeling in general does not cease to develop only to express the visual modeling but also adopts the thought religion and the art which are the root of the Orientail and contains inherent willing of modeling.

• 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 Oriental Neuropsychiatry
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• v.12 no.1
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• pp.29-45
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• 2001

Objectives: In order to overcome psychotherapeutic problems though the theory of oriental medicine by means of the Giungoroen(至言高論-wise saying and lofty opinion). Methods: This research was done by comparing the contents of psychotherapeutic ancient clinical document with the western medical method of psychotherapy Results: 1. Inquire into the clinical document, the psychotherapy is used treatment of wide area disease inclusive of neuropsychiatric disease different from the western medicine. 2. Inquire into the method of psychotherapy, the supportive psychotherapy and behavior therapy is applied. 3. In case of psychotherapy and treatment of medicines is done at the same time, treatment of medicines followed psychotherapy. 4. A viewpoint of Yusic(唯識-vijnaptim-atra)-a field of Buddhism, possibility of psychotherapy is showed. 5. A doctor's oriental thought and oriental medical Preservation of Health view was based. 6. The change of patient's the emotion and will is focused than disease itself. Conclusion: When western medical method of psychotherapy is complemented by a oriental thought and oriental medical Preservation of Health view, the good effects is hoped in psychotherapy.