• 서비스연구
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• 제9권3호
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• pp.1-16
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• 2019

본 연구는 선행연구들에 이어서 서비스철학 정립을 위해 서양 대표사상의 서비스철학성을 고찰하였다. 선행 연구들을 참조하여 서비스철학의 구조와 운용모델을 종합하여 제시하고, 서양 대표사상의 서비스철학성을 분석하였다. 시대별로 서양 대표사상을 분석하였는데, 고대 지중해 철학, 아테네철학을 서비스구조 관점에서 상세히 분석하고, 근대 사상과 현대사상은 서비스 운용모델 정합성 관점에서 자세히 분석하였다. 서비스의 무형성과 과정성 특징이 서양 대표사상의 세계관과 부합하는지를 분석하고, 서비스의 본질적 특성인 관계성, 쌍방향성, 수평성, 조화성이 서양대표사상에서 공통적으로 강조되고 있는지를 분석하였다. 또한 서비스의 나선형 발전 모델이 서양대표사상에서의 세계 발전 모델과 정합되는지도 고찰하였다. 고대 사상에서 근대사상까지 주류 사상들은 대립물의 변증법적 발전을 강조하고 있어 서비스의 태극형 기본 구조가 서양 사상에서의 세계의 운행구조와 부합되고 있는 것으로 나타났다. 또한 고대에서 현대 사상에 이르기까지 순환론과 과정론이 중심사상으로 나타나고 있어 프로세스가 가치를 창출하는 서비스 운용모델과 일관성이 있는 것으로 나타났다. 관계성과 조화성은 대다수의 서양사상가들이 세상의 근본 운행원리로 제시하고 있으며, 쌍방향성과 수평성도 세상의 이상적인 운영모델로 제시되고 있다. 서양 대표사상들을 활용하여 서비스철학을 보다 심화시킬 수 있으며, 인류사회를 이끌어가는 사상으로서 서비스철학이 중심 역할을 할 수 있음이 확인되었다. 향후 신경제사회의 중심사상으로서 서비스철학의 구조와 운용원리를 완성하기 위한 후속 연구들이 필요하다. 미래 경제사회 발전을 견인하는 큰 사상으로서 서비스철학 완성 연구가 필요하다.

• 대순사상논총
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• 제27집
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• pp.79-132
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• 2016

대순진리회의 생사관은 천지귀신이 함께 하는 것이고, 인심을 근본적인 핵심으로 삼는다. 심성 수양의 정도에 따라 자신의 가치를 실현할 수 있으며, 이 모든 것을 일심(一心)의 묘용(妙用)으로 보고 있다. 즉, 인간의 잠재적 능력에 주목함으로써 인간이 수행을 통해 신성의 초월적 영역에 들어갈 수 있다는 것이다. 이러한 대순진리회의 생사관은 삼계공사의 종교적 사명으로 건립되었다. 여기서 삼계공사는 천지인 삼계의 개벽을 말한다. 이 개벽은 천지 운행의 원래의 규칙으로 돌아가서 새로운 우주적 질서를 짜는 것이다. 천지는 스스로의 운행규칙이 있다. 그것은 직접적으로 도에서 비롯하고 발현하는 작용이다. 대순진리회는 인간의 행위에 의해 천지운행의 규칙이 손상을 입었고, 그 결과 상도를 잃었다고 진단한다. 따라서 대순진리회는 인간과 천지에 원래 존재하던 도를 바로 세우는 것에 중점을 두고, 상도를 잃은 천지와 인간의 화해를 시도한다. 요컨대 무너진 신도(神道)의 질서를 바로잡아 만고의 원한을 풀어주는 것이다. 더 나아가 천지도수를 다시 짜는 것으로 상생의 도가 생기게 하고, 인간과 귀신은 자기실현을 통하여 완성에 이룰 수 있다고 보고 있다. 인간은 천지와 통할 뿐 아니라 귀신과도 감응한다. 귀신 역시 초월적인 생명 형태로 인간의 심성과 통한다. 이와 관련해 대순진리회는 인간이 귀신의 힘에 의해 좌우지 되는 것이 아니라, 심성의 초월적인 힘을 통해 귀신을 조종할 수 있다고 보고 있다. 이러한 관점에서 대순진리회의 목적은 인심의 수행과 함께 천지자연의 조화에 참여하는 것에 있다. 또한 인간의 심성이 우주적 도의 화신과 합일을 이룸으로써 천지의 신명과도 합일을 할 수 있다고 본다. 이를 위한 실천과정으로 외적인 의식이나 법술에 의지하는 것이 아니라 심성의 도덕적 수양을 통해 완성의 경지에 이를 수 있다고 역설한다. 즉, 일심불이(一心不二)의 수행으로써 초월적 심성의 경지에 이르게 되고, 생사의 모순과 여러 가지 고통에서 벗어날 수 있다는 것이다. 인간의 생사는 피할 수 없는 필연적인 과정이다. 그렇기 때문에 생을 기뻐할 필요가 없고, 죽음을 슬퍼해야 할 이유도 없다. 오히려 육체를 초월하는 공부를 통해 심성의 에너지를 충만 시키면 죽음의 두려움에서 벗어나 초월할 수 있다. 불로불사란 형체를 가진 육체의 장생을 추구하는 것이 아니라, 생명존재의 본질을 추구하는 것으로, 정신적인 차원에서의 영원함을 이루는 것이다. 대순진리회는 정기신을 개발하여 도와 합일하는 경지에 이르고, 인성의 자아실천 작용을 촉발시켜 불로장생의 초월적 경지를 추구한다. 인도(人道)의 윤리실천으로써 천지의 도화(道化)작용과 통하고, 천도의 합일로서 생명존재의 조화와 영원함을 이루게 된다. 이렇게 인간은 육체적인 생사를 초월한다. 즉, 도인들은 일심을 지킨 수도를 통해 도와 합진(合眞)을 이루는 경지에 이르면, 인간의 개체적 자아를 완성함과 동시에 여러가지 재난과 고통을 피하고 행복한 삶의 가치를 이룰 수 있을 것이다.

• 대한한의학원전학회지
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• 제11권1호
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• pp.224-307
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• 1998

The above study is based upon the Theory of Five Woon(Reasons) and Six Qi(Climates), namely Five dynamic Yin and Yang, the principle of five-six combination, the rules of ten periodically changing Woon and twelve periodically changing Qi, and its reference to the main chapters of the theory by several experts. After careful, comprehensive research and study, the followings are concluded. 1. The Theory of Five Woon and Six Qi controls all of the physical phenomena of the universe, yet it originates from Essence of the Sky that is replete and in constant motion within the abysmal expanse of the universe. So it is natural to claim that it is the Essence of the universe that is the source of the variety of phenomena in nature. 2. There is order of dynamics in the Essence and it is Yin Yang Five Movement and expressed by Five Woon and Six Qi. Therefore the Five Woon and Six Qi, which is the climatic changes of nature, is the basis and condition for all of the natural, physical occurrences including the organic phenomena of human beings. 3. Since the Sky embodied the number Five, and the Earth the number Six, Qi of the Sky itself is consequently Five Woon and Qi of the Earth itself is Six Qi. 4. In Sixty Repetition Intervals (Yuk Sip Kap Ja), the Sky took the number Six, designating the six times repetition of the ten Intervals of the Sky and the Earth chose the number Five, symbolizing five times recurrence of the twelve Intervals of the Earth. Though the number for the Sky is Five and the number for the Earth is Six, the two combine and interact in order for the Sky to exploit the number Six and for the Earth to use the number Five. This interplay implies the relationship of operation and principle of Yin in Yang and Yang in Yin. 5. There seems to be clear and intimate association between five dynamics, five bearings and five Qi' in nature and five organs, five stamina, and five emotions in physiological activities of human beings. Such an correlation apparently demonstrates the idea of climatic changes of the universe in balance among human beings, the Sky, and the Earth. 6. Because nature is of an endlessly dynamic organism itself, to have changes must mear there being movements. Thus the climatic changes in nature are the subsequent consummation of the interaction in mutual balance and unbalance of the rise and fall of the Five Woon and Six Qi. 7. The interpretation, by Chang Ji Chong of "Yin and Yang of the Sky are for birth and growth and Yin and Yang of the Earth for demise and interment" as an explanation that the first half is mainly for life and the second half for death, appears to be correct by his view that there is balance and harmony between the long and short and the strong and weak. 8. In addition to Three Yang and Three Yin, as attributes of the Intervals of the Sky and the twelve Intervals of the Earth, Five Woon and Six Qi are utilized in the annual observation of the perpetual changes of climates.

• 한국환경복원기술학회지
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• 제14권1호
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• pp.89-104
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• 2011

This study was carried out to the development of ecological planting model to make up of coastal windbreak forest on the Suncheon-bay in Sucheon-si, Korea. Make up of coastal windbreak forest in this site was needed for appropriate bioresource, biodiversity and ecological structure, and for conservation of the eco-tour resource and protection of human life and property by the unforeseen disaster from the coast. Based on the plant-social principle, the planting model of windbreak forest was developed to facilitate growth of trees, considering planting locations. The ecological planting model for the coastal windbreak was composed of warm temperate evergreen and windbreak forest which is spreading around the inland area in Korea. The horizontal forest style was composed of forest edge community and inner forest community, and the vertical forest style was composed of upper, middle, low and ground planting class. The target of the present model was quasi-natural forest, and the species of tree were selected based on the adaptability to surroundings depending on a goal to create a forest and forest style. To achieve both functions of wind break forest and visual effect in short period of time, small trees and seedlings were planted with high-density of 40,000/ha in an expectation of easy natural maintenance in the future. The significance of the present study is a suggestion for a guideline to create ecological coastal windbreak forest in the Suncheon-bay in which the harmony of human life and the ecological conservation is of great importance. Also, the ecological coastal windbreak forest model should be developed further through the long term monitoring after construction of forest.

• 한국간호교육학회지
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• 제8권1호
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• pp.108-119
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• 2002

This paper as the basic study aiming the establishment of nursing theory according to Korean culture, is made to reveal the types of recognition about concepts of health immanent in Korean who have the health view, completely mixed with traditional oriental medicine and Confucianism and Buddhism and Shamanism and european scientific medicine, etc. This paper is using the Q-method, which is greatly effective in measuring the individual subjectivity, to collect rightly the concepts of health of objects. This analysis shows us the 4 types of recognition about concepts of health immanent in Korean as follows. Type Ⅰ: modern self-searching type(現代的 自己 追求型), Type Ⅱ: nature-sharing type(自然 共有型), Type Ⅲ: meaning-intentional altruism(意味 指向的 他者 中心型), Type Ⅳ: oriental adaptational type(東洋的 順應型). The men belonging to type Ⅰ have positive and self-searching view of health. They are not only interpreting the concept of health scientifically, but also positively accepting the oriental concept of health. The men belonging to type Ⅱ have strong tendency of down-to-earth. They not only have the naturalistic view of health as Taoist, but also carry the weight in the family and neighbour and regard co-sharing as excellent virtue. The men belonging to type Ⅲ are positive altruists, pursuing the meaning of life and at the same time setting the importance to the good value system. Naturally they care more the family and neighbour than themselves. The men belonging to type Ⅳ have oriental view of the world characterized by nature-adaptation. They positively agree to the Shamanism, Buddhism, Confucianism and Oriental concept of health. In conclusion, in all types we can see that Korean understand the harmony of man and nature as fundamental principle of heath and carry the more importance to the mind(心) than body(身) and at the same time esteem more the family-centric, oriental and organic community than individual. All above facts is immersed in the concepts of health of Korean as a common denominator.

• 동의신경정신과학회지
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• 제12궈1호
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• pp.3-10
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• 2001

Psychology and esters medicine are congenital therapeutic partners. they are closer in concept and practice to each other than either is to the principles of western science and medicine. Estern medicine, like most psychotherapies, is concerned with an individual's unique physical and emotional state. The aim of this study is to review Ii-Geug-Byun-Qi(移精變氣療法) therapy which is one of the psychotherapies in estern medicine. We studied few representative books which are about in estern medicine and also studied some clinical case reports on psychotherapies by estern medicine therapy, specially about Ii-Geug-Byun-Qi(移精變氣療法) therapy. Generally we understood Chukyoo(祝由) is the eldest psychological therapy which is based on Shamanism and controlled by Shaman as a doctor. and it is similar to simple psychoanalysis in western medicine. The psychologic therapy of Ii-Geug-Byun-Qi (移精變氣療法) is typical estem medicine psychologic therapy since the principle of estern medice had built like Hwang-Chi-Nei-Ching(黃帝內經). The meaning. of Ii-Geug-Byun-Qi(移精變氣療法) therapy is holistic psychologic therapy which are based on the harmony of mind and body. The practical method of Ii-Geug-Byun-Qi(移精變氣療法) are to refresh patient's emotional condition, like ventilaltion. The second healing method of Ii-Geug-Byun-Qi(移精變氣療法) is persuasion by dialogue. The third method is to clear patient's doubt by explainning of some qutestions. Therefore, the indication of Ii-Geug-Byun-Qi(移精變氣療法) therapy are psychosomatic disease or psychogenic problems. In conclusion, I suggest that the Ii-Geug-Byun-Qi(移精變氣療法) therapy could be powerfully adopt to prevent or treat lots of disease which is related with mind and body induced by stressor.

• 지역사회간호학회지
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• 제7권1호
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• pp.38-51
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• 1996

There is a increasingly growing emphasis on health promotion, disease prevention and optimum functioning for peaple including the chronically ill and disabled. According as the purpose of the nursing is the promotion of health, the value and belief of heal th within the nursing paradigm need to be defined in every culture. The paradigm components must be explored for meaning given by the aged in their traditional thought and philosophy, The problem addressed by this qualitative study was how the aged recognize value and belief of health, which contribute to the development of Korean nursing theory. Theoretical support for the study was from Leininger's cultural care theory and Korean philosophy and traditional oriented thought. Literature review refers to literature on the aged, health of the aged, and definition and meaning of general health concept. Grounded theory methodology guied the research methodology and analysis to build a substantive theory. The informants were 119 from a variety of social levels and family patterns; traditionally the aged are responsible for the health. The concentrated interviewing period was from may to june, 1995 ; the interviews were done by the researcher with two supporter and most were recorded on audio tape. Result from analysis of base datas follows; The value and belief of health that emerged from the categories and properties were the physical stability, the stability of mind, the stability of mind and body, the smoothness (harmony) of body function, the family concord, and the perfection of self. These values and beliefs of health are affected by the cosmic dual forces thought is based on the Great Absolute, family principle of confucian scholar, and Buddism. Among the values and beliefs of health, family concord is found out Korean culture peculiarities. These values and beliefs are all integrated into the idea of health. The study provided implications for nursing theory research, education, and practice change and development.

• Strategy21
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• 통권42호
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• pp.293-317
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• 2017

A series of immoral conducts are repeatedly occurring by some commanders and high-ranking officers in the ROK navy. They are seriously compromising not only harmony and solidarity of the organization, but also pride and morale of members of the service. They seem to be results of the fragile ethical background of the service as well as of failures in military education and training on ethics. This paper sees backgrounds of weak ethical foundations of the navy as follows: the enduring legacies of cultural factors, such as the toxic military culture of the Japanese colonization, dark side of mariners' traditions, the sea-aversive Confucian culture, and unique characteristics in any small organization or society, etc... This paper also suggests the current ethnic systems of the navy are primarily based on responsive measures against misdeeds, rather than fundamental prescriptions for immoral behaviors, in the absence of ethical instrument for warriors. The paper also emphasizes the importance of developing character-based leadership, founded on, above all, respects for human integrity and strong sense of honor. Moreover, the importance of accountability in charging the command, as advocated by the US navy, is also stressed in order to establish a more robust ethic ground within the navy. Based on these analyses, the author proposes that in order to become a stronger and healthier fighting force, the navy needs to make continuous command efforts and organizational innovations to improve ethic principle and moral standard of the service, to strengthen ethics of naval leaders by a robust system of ethical education and training programs, and ultimately to solidify a navy culture in which moral passions and energies are spreading over.

• 대한예방한의학회지
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• 제17권2호
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• pp.1-16
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• 2013

Environmental medicine has interest in the effect of natural environment on the human health. Nature is usually understoodas' sky(天)' and 'earth(地)' which implies the harmony of humankind and nature(天地相應). As can be shown above, environment concept is the basic in Korean Medicine which originate in "Huangdi's Internal Classic" as clear medical form. According to "Huangdi's Internal Classic" man ought to abide by the nurturing 'Tao(道)' which is the way of life. This can be explained as the principle of balance, specially of yin(陰) and yang(陽) as is represented by the transformation of the energies from the universe. Life through the four seasons is also referred in the classic upon when four different climates have some effect on people, and the regional effect on health is also written there. Under the strict modem view, the achievement of the classic in the field of environmental medicine may be treated as primitive, but it was induced through long-term observation, so that once was state-of-the-art result at that time. But to solve the intrinsic weak points in traditional environmental medicine and also to harmonize with modern science to contribute to national health, the way of modem research can be applied to traditional concept on environmental medicine. Natural scientific approach is to avoid superstition and incantation. Strict method approach is to enhance accuracy and reliance in clinical observation. Overall, predictability can help develop the effectiveness and efficiency of diagnosis, treatment, recurrence, and prevention in environmental disease with holy method of Korean Medicine.

• 사상체질의학회지
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• 제23권2호
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• pp.174-183
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• 2011

1. Objectives: This paper was written to understand the origin, changes and the constructive principles of Insamjinpi-tang(人蔘陳皮湯) 2. Methods: Insamjinpi-tang and other related prescriptions were analyzed in terms of pathology, based on "Dongyisusebowon Chobongwon(東醫壽世保元 草本卷)", "Dongyisusebowon Gabobon(東醫壽世保元 甲午本)", "Dongyisusebowon Sinchukbon(東醫壽世保元 辛丑本)", "Donguisasangsinpyeon(東醫四象新編)" 3. Results and Conclusions: (1) The origin of Insamjinpi-tang is Doksamyangbung-tang(獨蔘良崩湯), which is combination of Yijung-tang(理中湯), and Insamkeji-tang(人蔘桂枝湯) (2) The origin of Insamjinpi-tang was derived from Doksamyangbung-tang of "Dongyisusebowon Gabobon". Insamjinpitang greatly increases Ginseng Radix Alba(人參) when Insamjinpitang was compared with Yijung-tang, Insamkeji-tang. Insamjinpitang put to use Amomi Fructus(砂仁) newly first. (3) The Insamjinpitang composed of 5 herbs, Ginseng Radix Alba(人參), Zingiberis Rhizoma Crudus(生薑), Citrus unshiu (陳皮), Zizyphus jujuba(大棗) and Amomi Fructus(砂仁); Ginseng Radix Alba(人參) and Zingiberis Rhizoma Crudus (生薑) treat Taeumjeung(太陰證) of Soeumin(少陰人) through warming the Stomach(溫胃), Citrus unshiu(陳皮) makes the Yin(陰) downbearing, Zizyphus jujuba(大棗) making harmony between innerside and outerside of body and Amomi Fructus(砂仁) making stable one's mind.