• Journal of Korean Philosophical Society
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• v.130
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• pp.247-276
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• 2014

The purpose of this paper is to explore how Zhang Zai(張載)''s Gi-Hak(氣學) and Wang Shou-Ren(王守仁)''s Sim-Hak(心學) are interrelated, which differs from prior positions viewing the two as separate, unrelated philosophies or ones standing in contrast to each other. By direct comparing the notions Tae-Heo(太虛) and Yang-Ji(良知), I tried to explain that ontological structures of Gi-Hak and Sim-Hak are interrelated ; and by comparing Dae-Sim(大心) and Chi-Yang-Ji(致良知), I made an argument that Gong-Bu-Ron(工夫論) of Gi-Hak and Sim-Hak corresponds to each other. Zhang Zai''s the doctrine of Tae-Heo can be seen as a respond to Jeok-Myeol-Ron(寂滅論) in Buddhism ; therefore, understanding Sim-Hak in terms of Gi-Hak, that is, interpreting the fundamental meaning of Yang-Ji as Tae-Heo, can free Yang-Myeong-Sim-Hak(陽明心學) from the unceasing criticism by Ju-Ja-Hak(朱子學) that it is a 'Buddhistic heresy'. This study could be highly significant in that it enables us to read the tradition of Zhang Zai not only from the viewpoint of u-Ja-Hak, but even from ang-Myeong-Sim-Hak tradition. I interpreted Yangming School of Mind as a developmental succession of Neo-Confucianism, and understood Zhang Zai''s Gi-Hak as a theoretical pioneer of Wang Shou-Ren''s Sim-Hak.

• The Journal of Korean Philosophical History
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• no.37
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• pp.7-45
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• 2013

This study is about the origin of Toigye's SaDanChilJeongRiGiHoBalRon (四端七情理氣互發論: theory of humanity and the relation between humanity and heaven's principle). In this study, I looked into the influences of Toigye's elders on such theory of Toigye. In this process, I introduced SimHakJangGuJipJuDaeJeon (心學章句集註大全) I obtained recently as a main material. This book was written by an uncelebrated scholar born in 60 years before Toigye. It showed "SaDanRiBalYiGiSuJi ChilJeongGiBalRiSeungJi (四端理發而氣隨之 七情氣發而理乘之)", which was as same as Toigye's study logic. Regarding the fact that such two logics were same, I traced the transferring path of such logic weighing the possibility of transferring such book or HoBalRon shown in such book while not completely neglecting an accidental coincidence. I also induced that the pro-Toigye-era also had the academic circumstance under which RiGiHoBalRon could be born even supposing an accidental coincidence. In addition, I also emphasized that such book was positioned to pioneer Toigye's neo-Confucianism in various aspects.

• (The)Study of the Eastern Classic
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• no.66
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• pp.251-276
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• 2017

This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.

• Journal of Haehwa Medicine
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• v.9 no.2
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• pp.293-313
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• 2001

The oriental-western Literatural study of Amnesia, the results were as follows. 1. esia is caused by qi-depression resulted from excessive thought and deficiency of the kidney resulted from congenital deficiency and deficiency of the heart, the disharmony between the heart and the kidney, phlegm, stagnant blood, loss of the blood etc. resulted from deficiency of the heart blood. 2. The treatment method of Amnesia is as follows, the highest frequence was growing blood-tranquilization-regulating spleen, in descending order removing phlegm-stagnant blood-relaxing the mind and invigorate the heart-spleen-kidney and much tonification qi-blood and growing nutrient qi-manifesting source qi and regulating the harmony between the heart and the kidney and maintaining patency for the flow of gi were the most treatment method. 3. The treatment medicine of Amnesia is as follows, the highest frequence was Kuei Bi Tang(歸脾湯) in decending order Jeng Ji Whan(定志丸), Su Seng Whan(壽星丸), Chun Whang Boo Sim Dan(天王補心丹), Ju Jak Whan(朱雀丸), Doo Dam Tang(導痰湯), Yin Sin Kuei Sa Dan(引神歸舍丹), Ga Gam Go Bon Dan(加減固本丸), Ryung Ji Go(寧志膏), Jang Won Dan(壯元丹), Tong Ol Tang(通鬱湯). 4. In oriental medicine functional physiology and pathology was significant in differential diagnosis and treatment and in western medicine it was explained organically and psychologically. 5. In western medicine As one of memory disorder Amnesia is divided into psychogenic amnesia and organic amnesia, and organic amnesia is divided into anterograde amnesia and retrograde amnesia and psychogenic amnesia is divided into localized amnesia, generalized amnesia selective amnesia.