• Journal of Service Research and Studies
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• v.9 no.3
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• pp.1-16
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• 2019

This study considers service philosophy of Western representative ideology to establish service philosophy following previous studies. The service philosophy is analyzed by referring to previous researches, and the structure and operation model of service philosophy are presented together. In the analysis of the Western representative thought by the age, the ancient Mediterranean philosophy and the Athenian philosophy were analyzed in detail from the viewpoint of the service structure, and the modern thoughts were analyzed from the perspective of the service operation model consistency. We analyze whether the intangibility and process characteristics of service are consistent with the world view of Western representative ideology and analyzed whether the essential characteristics of service, such as relationship, interactivity, horizontality, and harmony, are emphasized in Western representative ideology. Also, we examined whether the spiral development model of service matches the world development model in Western representative ideology. From the ancient thought to the modern thought, mainstream thoughts emphasize the dialectical development of the conflicts, and the Taegeuk - type basic structure of service is consistent with the world 's operating structure in Western thought. In addition, it is shown that circular reasoning and process theory are central idea from ancient times to modern thought, and process theory is consistent with service operation model which creates value. Relationality and harmoniousness are presented by the majority of Western thinkers as the fundamental operating principle of the world, and both the interactive and horizontal aspects are presented as ideal operating models of the world. It is confirmed that the service philosophy can play a central role as the ideology that leads the human society.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

• Journal of Korean Medical classics
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• v.11 no.1
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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.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.14 no.1
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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.

• The Journal of Korean Academic Society of Nursing Education
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• v.8 no.1
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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.

• Journal of Oriental Neuropsychiatry
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• v.12 no.1
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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.

• Research in Community and Public Health Nursing
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• v.7 no.1
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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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• s.42
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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.

• Journal of Society of Preventive Korean Medicine
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• v.17 no.2
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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.

• Journal of Sasang Constitutional Medicine
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• v.23 no.2
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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.