• 한국수학사학회지
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• 제14권2호
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• pp.77-92
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• 2001

P. Dirac's contribution to the advent of the modern quantum mechanics is undeniable. His main research guideline is the principle of mathematical beauty. What is this principle on the earth\ulcorner Are there distinctive features between pure mathematician's mind and theoretical physicist' mind about the mathematical beauty\ulcorner These problems will be analyzed with respect to Dirac's case which can reflect a historical interrelationship between science and philosophy.

• 사상체질의학회지
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• 제16권1호
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• pp.20-36
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• 2004

After studying the theory of JangBu(臟腑), that is a physiology of Sasang Constitutional Medicine, in Sasang Constitutional Medicine, the author could draw a conclusion as these. 1. The basic thought of Sasang Constitutional Medicine is emphatic on the human beings itself unlike the idea of traditional Oriental Medicine, that accentuate the universe.(The traditional Oriental Medicine has a concept that the human beings follows the order of universe, but Sasang Constitutional Medicine has a different idea that human beings has the free will to the universe and newly comprehend the relationships between human beings and universe.) 2. Like the preceding, the theory of JangBu(臟腑), the physiology of Sasang Constitutional Medicine, is based on the autonomic mechanisms of human body itself. 3. The medical philosophy of Sasang Constitutional Medicine is Sasang(四象), that is Sa(事), Sim(心), Sin(身) and Mul(物). This Sasang is a classification of universe include human beings.(Sa(事) is event, Sim(心) is mind, Sin(身) is body, and Mul(物) is things. these four elements express the universe and human.) 4. The JangBu(臟腑) theory of Sasang Constitutional Medicine regard mind condition as important. The mind condition is divided into two factors. The one is Seong(性) the other is Jeong(情). The Seong(性) is an attitude toward the world, and the Jeong(情) is response to the stimulation from the world. 5. By the actions of Seong(性) and Jeong(情), the human body has different JangBu(臟腑) function, so the human body can be grouped in four constitutions. 6. Because of emphasis on mind condition, the Sasang JangBu(臟腑) theory has activism of human beings itself. 7. This activismor practical philosophy of Sasang JangBu(臟腑) theory, that is a physiology of Sasang Constitutional Medicine, gave birth to ethics or morality in Medical philosophy, that the human practice of ethics or morality bring a health and well being of human body.

• 동의신경정신과학회지
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• 제29권3호
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• pp.165-181
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• 2018

Objectives: The purpose of this study is to use in therapy through considering representative oriental philosophical thought in terms of psychotherapy and Oriental medicine. Methods: This study examines psychotherapy and oriental aspects of "Diagram theory of InShimDoShim" that Yulgok, a Neo-Confucian scholar in the Joseon Dynasty, wrote about action of the mind and suggests ways to use it. Results and Conclusion: Diagram theory of InShimDoShim contains much content that can be applied in psychotherapy. It has a positive perspective of human nature and looked at life as realization of nature and life as subjective self-realization. Positive and negative experiences of life are expressions of positive nature. By reinterpreting these experiences, humans contribute to the goal of life that expresses their nature in a healthy way. Yulgok defines a healthy mind capable of living a good life as "an inshim who listens to doshim's command". Therapists can adopt this mindset as the goal of psychotherapy. Yulgok said that the way of manifesting nature is only possible through energy, and that the clear and tidy of this temperament creates a healthy and unhealthy mind. In this part, it is possible to apply therapeutic intervention of the diagram theory of InShimDoShim and Oriental medicine. Oriental medicine can calm temperament by using a treatment method to regulate energy, and clear energy creates a healthy mind and body. The principle that the mind is composed of nature and energy provides a basis for psychosomatic medicine.

• 대한한의학원전학회지
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• 제23권1호
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• pp.217-233
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• 2010

"Singijonmangron(神氣存亡論; theory of mind-spirit activities)" is a medical discourse of Janggyeongak(張景岳) in the Ming[明] dynasty, and "Wongijonmangron(元氣存亡論; theory of original gi functioning)" is a work by Seoryeongtae(徐靈胎) in the Qing[淸] dynasty. One emphasized the importance of mind-spirit activities and the other said seriously about original gi functioning. We did a study on these two medical theories, and began with identifying the meaning of 'Gi' among the ancient chinese philosophy and medicine such as "Hwangjenaegyeong(黃帝內經)". After that, we showed the general 'Gi' and its variations in the meaning of 'Gi' according to name and function in "Hwangjenaegyeong(黃帝內經)"and other classics of prominent historic scholars of medicine, finally trying to find out the essentials of mind-spirit[神氣] by Janggyeongak(張景岳) and original gi[元氣] by Seoryeongtae(徐靈胎).

• 대순사상논총
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• 제24_2집
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• pp.197-229
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• 2015

The aim of this study is to determine the property of Daesoon thought in theory of God. The difference with precedent research is that this study catch the point in which theism as theology conflicts ontology as philosophy. It is elusive without philosophical analysis to detect this point for reasons of religious expression on scriptures. To find this point is beginning of academic communication at religious position. So I tried to draw boundary between theology and philosophy in Daesoon thought so as to apprehend Daesoon thought treats the contradiction of that. The contradiction is found that hierarchy between Sangje and taegeuk reverses on Daesoon thought. Fundamentally two substance can't be arranged to ontology but only one can be. It seems that Daesoon thought has got antinomy. However superiority of Daesoon thought is appeared at this point. The antinomy is just the process to absolute truth of Tao. That is a progressive system of thought in both religious and philosophical aspect. Finally, the result of this study can be organized with five items. First is to get new direction to study of Daesoon thought to catch the clash between theology and ontology. Second is that Daesoon thought can communicate the mainstream philosophy like Hegel's while the argumentation makes progress with Hegel's thought. Third is that Daesoon thought has originality in ontology of tao, mugeuk, tageuk as compared with neo-Confucianism. Forth is that theology of Daesoon thought has the possibility to peace among religions. Fifth is that Daesoon thought transcends religion and philosophy to absolute truth. Particularly, the noteworthy item is about peace among religions as theme of religious practice as the needs of times. The conflict of religion is very serious impact to historic future. So Daesoon thought suggests that all the religions harmonize with each other in universality and respect each other in distinctiveness. It makes it possible to aims for world peace beyond theory to practical orientation on religious creed. In history of philosophy the dialetic of Hegel is the very adequate to explain that principle. Hegel argued that human mind can reach to the absolute knowledge at 『Phänomenologie des Geistes』. He elucidates the process that mind attain the absolute knowledge through movement of negation at 『Phänomenologie des Geistes』. The dialetics leads all the process of mind to finality of the absolute spirit.

• 사상체질의학회지
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• 제31권1호
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• pp.13-25
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• 2019

Objectives Lee Je-Ma's Sasang-philosophy that was discussed in Donguisusebowon is Maeumron and Qi-philosophy. Sasang-philosophy has a direct origin to Mencius, which discusses the Maeumron of Confucianism. Therefore the relationship between Maeumron of Donguisusebowon and Mencius Chapter 3 will be examined. Methods Materials and references were collected about the literature survey. Lee Je-Ma's books such as Donguisusebowon, Gyeokchigo and a book of Confucianism including the Mencius. Results and Conclusions Hoyeonjiqi in 'Sadanron' of Donguisusebowon encompasses the Qi of metaphysical personality and physiological Qi, and it can be seen that it is the Qi that fuses body and mind together. Benevolence, righteousness, propriety and wisdom are directly linked to the personal mind of Sasangin. Unlike the mencius's four clues of virtue, the Sadan is discussed in terms of the large and small organs in four constitution such sa lungs, spleen, liver, and kidneys. Next, In the relationship between Taesim of 'Whoakchungron' and greed of Mencius, if discuss a relationships between 'I understand language' and Taesim, Deceptive speech connects with the dogmatism of Soeumin, Licentious speech connects with indulgence of Taeumin, Crooked speech connects with laziness of Soyangin and Evasive speech connects with selfishness of Taeyangin. Also in the relationship between taking delight gladness without real cause idleness arrogant and Taesim, taking Delight connects with the dogmatism of Soeumin, Gladness without real cause connects with selfishness of Taeyangin, Idleness connects with laziness of Soyangin, and Arrogant connects with indulgence of Taeumin. The next thing, people of Four types of 'Gwangjeseol' coincide with Mencius. Also Love benevolence and enjoy goodness, Envy benevolence and jealous talent in the 'Gwangjeseol' are able to find the source directly in Mencius.

• 한국체육학회지인문사회과학편
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• 제51권4호
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• pp.23-31
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• 2012

이 연구의 목적은 장자철학의 체육적 함의를 탐구하는데 있다. 이를 위하여 '장자'의 텍스트 분석을 통하여 체육적 함의를 알아보았다. 연구결과는 다음과 같다. 장자철학에 나타난 이상적 인간상은 유(遊)의 경지에 도달한 사람으로 지인, 신인, 진인이다. 장자철학을 통해서 체육이 추구하는 이상적 인간상은 지미지락의 체육과 승리, 기록, 결과를 초월하고 자유자재로 체육을 하는 사람이다. 장자의 체육의 목적은 궁극적으로 자유자재로 자연스럽게 잘 노는 것을 지칭하는 유(遊)에서 찾을 수 있다. 유(遊)라는 것은 지극한 아름다움과 지극한 즐거움으로 표현되는 지미지락의 경지이다. 이러한 경지는 [잊고-즐김]이라고 할 수 있다. 승리, 기록, 결과를 [잊고-즐김]이 장자에서 찾을 수 있는 체육의 목적이라고 할 수 있다. 체육의 방법은 전일, 허심, 심재, 좌망 등의 인위적이지 않으며 자연과 조화로운 체육공부이다. 장자철학에서 발견할 수 있는 스승(교사)과 제자(학생)의 관계는 상호존중과 배려의 관계라고 할 수 있다. 이러한 차원에서 체육교사는 학생(선수)에게 강요하지 않고 묻고, 스스로 자발적 학습(연습)을 통해 문제를 해결할 수 있도록 도움을 줄 수 있어야 한다.

• 철학연구
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• 제131권
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• pp.131-163
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• 2014

'우리는 누구이며, 어디서 왔는가?' 우리 스스로에게 질문하고 우리 자신을 이해하는 것, 이것이야말로 인류 역사상 가장 위대한 혁명일 것이다. 하지만 우리는 아직 우리의 정체성을 묻는 이 물음에 명확한 답을 얻지 못하고 있다. 물론 '사회적 동물' 혹은 '이성적 동물' 같은 전형적인 정의들이 있지만 이들 역시 매우 허약한 규정들이다. 우리가 왜 사회적 동물이 되고 이성적 동물이 되었는지에 대한 해명조차 담고 있지 않기 때문이다. 이 글의 목적은 이 물음의 해답을 찾아가는 단서를 발견하여 우리의 정체성을 좀 더 명확히 하는데 있다. 실마리는 진화론적으로 우리와 가장 가까운 혈족으로 불리는 침팬지에게서 출발한다. 우리와 침팬지는 무엇이 다른가? 침팬지에게도 '자아'가 있을까? 이런 물음들을 통해 우리가 찾아낸 답은 이렇다. 즉 인간이 침팬지와 다른 존재가 된 것은 뇌의 발달과 함께 정밀하게 움직이는 운동 시스템을 갖게 되었고, 나아가 이러한 운동 시스템이 내면화되어 마음을 갖게 되었기 때문이다. 그리고 마음의 생각하는 능력도 바로 이러한 내면화 메커니즘이 진화 발전한 것이다.

• 동의생리병리학회지
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• 제21권5호
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• pp.1072-1080
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• 2007

Taijiquan is possible for us to use not only as a martial art, but also as a physical exercise and a way to discipline human mind, and so it is called 'moving-Zen' and is a martial art to discipline human body and mind against different diseases and stress of modern adult people caused by our modern advanced civilization. We can look at natural passion as one of the most fundamental categories in Philosophy as a minimum material unit comprising all nature. Taijiquan is an exercise with natural passion, flowing through all the body, leading the natural passion with our mind, and moving our body with the natural energy. Also, all the motions in Taijiquan were made based on Yin and Yang. Taijiquan is a discipling way to reach Taegeuk through Yin and Yang and to train ourselves together. The realization of Taegeuk is to reach Taegeuk through the discipline of Taegeuk and can lead to Taegeuk through the unification of the inside and the outside(內外合一), the mutually complementing(剛柔相濟), the circling of the heavenly body(周天) of Taijiquan. The strength and the weakness help each other, the mind and the body is unified, the mixture of the rapidness and the slowness is appropriate, the form and the consciousness are combined into one and move, naturally unified into one(形意結合), and progressive and regressive Junsakyung are combined and move, naturally forming Turoh(套路) where Yin and Yang are unified. The discipline of Taijiquan is not only for maintaining our health, but also for leading to Taegeuk, an ultimate entity, which had existed before the day when all things were generated as its essence and has existed since then.

• International Journal of Fuzzy Logic and Intelligent Systems
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• 제14권2호
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• pp.91-97
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• 2014

Chaotic dynamics is an active research area in fields such as biology, physics, sociology, psychology, physiology, and engineering. Interest in chaos is also expanding to the social sciences, such as politics, economics, and societal events prediction. Most people pursue happiness, both spiritual and physical in many cases. However, happiness is not easy to define, because people differ in how they perceive it. Happiness can exist in mind and body. Therefore, we need to be happy in both simultaneously to achieve optimal happiness. To do this, we need to synchronize mind and body. In this paper, we propose a chaotic synchronization method in a mathematical model of happiness organized by a second-order ordinary differential equation with external force. This proposed mathematical happiness equation is similar to Duffing's equation, because it is derived from that equation. We introduce synchronization method from our mathematical happiness model by using the derived Duffing equation. To achieve chaotic synchronization between the human mind and body, we apply an idea of mind/body unity originating in Oriental philosophy. Of many chaotic synchronization methods, we use only coupled synchronization, because this method is closest to representing mind/body unity. Typically, coupled synchronization can be applied only to non-autonomous systems, such as a modified Duffing system. We represent the result of synchronization using a differential time series mind/body model.