• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.4
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• pp.784-792
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• 2006

The Neo-Confucian study of the thee of ministerial fire(相火論) constitute of the rule of iung jung(中正), the principal of form and use(體用) and of real nature and emotion(性情) of human and ethic mind(人心道心). The present study is to evaluate a fundamental concept of the theory of ministerial fire, which is one of traditional medical ideology in China, through the Neo-Confucianism projects to The theory of ministerial fire. The theory of ministerial fire of Judange(朱丹溪) was recognized by ontological principal of Heaven-Human being-Earth, ontological structure of Form-Use and the structure that mind consist of real nature and emotion(심統性惰). The ethic and human mind(道心人心) of Judange and constancy and transition(常變) of seven emotion have relationship in the ontological structure of Form-Use. The real nature of human Doing consisted of apriority of Heaven rule is unitary constructed by Form-Use(체용) of inactivated real nature and activated seven emotion and then activated seven emotion shows dual form of appropriate(中節) and inappropriate(不中節). Emperor's and ministerial fire(君火相火) which has a relationships of Heaven-Human being synchronization represents all kinds of fire and classified to heaven fire(天火) and human fire(人火). The emperor's fire was triggered by inactivated fire and ministerial fire(相火) was triggered by activated fire. Inactivated ministerial fires have dual form of physiological ministerial and pathological ministerial fire. Regarding the forementioned analytic thinking, it was clear that manifest processing of One's real nature and the ministerial fire undergo the same principal and logics. Since maintained One's real nature that is inactivated seven emotion and appropriated activated seven emotion, ministerial fire can be stable and keep one's health and well-being in mind and body.

• Journal of the Korean housing association
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• v.10 no.4
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• pp.161-174
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• 1999

This study tried to search for solutions of present problems in architecture through interdisciplinary study which includes biology, literature, aesthetics, and psychology, and set up two models composed of the nature and the human perception which contemporary architecture has problems on. By nature-oriented approach through biology and romanticist literature, the five types of organic principles which could be obtained from structure and order in natural system and by human perception-oriented approach through aesthetic theory of Harold Osborne and perceptual and cognitive psychology the structure and order of perceptual arousal, perceptual balance, and perceptual order in human cognition based on perceptual appropriateness could be found. The unified and organic framework of architectural composition must be considered through a deductive and inductive study as this study was approached. The results of the present study can be applied to construct human-oriented design principles and factors in architectural space and form, and better environmental quality.

• Journal of Sasang Constitutional Medicine
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• v.19 no.3
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• pp.1-9
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• 2007

1. Objectives This Study is to comprehend the Sasang structure created by Lee Je-Ma. 2. Methods We analyzed $\ulcorner$Dongyisusebowon(東醫壽世保元)$\lrcorner$ & $\ulcorner$Gyukchigo(格致藁)$\lrcorner$ which contain the contents of 'Heaven-Human-Narure-Order(天人性命), and 'Affairs-Mind-Body-Objects(事心身物)'. 3. Results and Conclusions 1) The structure of Sasang is divided into two, which are 'Talent(才能的 部分)-Action(行爲的 部分)' and 'Self examination(正己的 部分)-Perception of mankind(知人的 部分)'. 2) 'Talent-Action' is the ontological structure of the Sasang. 'Self examination-Perception of mankind' is the administrative structure of the Sasang. 3) The ontological structure of Sasang is essential concept which is explaining the existence of mankind. An administrative strucrure of Sasang is operative concept which makes human as oneself. 4) It is necessary to have the insight to organize these four parts into the one organic whole if one has to comprehend the profound meaning of Sasang. 5) Four parts of Sasang structure could be matched as 'Heaven(天)-Affairs(事), Human(人)-Objects(物)', 'Nature (性)-Mind(心), Order(命)-Body(身)'.

• Cartoon and Animation Studies
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• s.16
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• pp.101-112
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• 2009

The purpose of this study is to analyze trilogy by means of semiotics. trilogy constructs a story as a whole while each piece delivers a concluded ending. This study used 'modele actantiel' and 'carre semiotique' of Greimas in order to clarify not only the meaning structure but also the course of narrative of . is a compelling story which reverses the fairy tale of a beautiful princess and a heroic prince. Each piece of the trilogy unfolds as following; (1)ls the love of a princess and an ogre possible? (2)Can the marriage of the couple get confirmed? (3)Can Shrek be free again? The repeated meaning structure of trilogy is the binary opposition of nature versus culture, and the narrative course forms the meaning square on the basis of the opposition. Human culture represented by the lord Farquaad and Duloc castle signifies cleanness, order, complex, anxiety, paranoia, authoritarian, and violent. On the contrary, Nature represented by Shrek and the swamp signifies barbarity, freedom, confident, maturity, unstrained, and humar. The meaning of Shrek series is generated by the structure of the basic discrimination of culture versus nature. However, as story twists the bias and fixed idea, the meaning structure of Shrek shows a unique relationship of culture and nature. Although Shrek, an ogre, lives alone in a swamp because of the bias of human world, he is depicted as self-sufficient, comfort, and broad-minded. On the basis of this meaning structure, Shrek is not a story that an ogre(nature) strives to enter the human culture, nor a story that nature wins a victory at the confrontation between culture and nature, but a story that human(culture) and ogre(nature) overcome their fixed ideas through the transition from culture to nature and vice versa.

• Journal of Sasang Constitutional Medicine
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• v.16 no.2
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• pp.32-43
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• 2004

1. Objectives This paper was tried to find out Dong-Mu's recognition systemfor Sasang Structure about "Dongyi Suse Bowon" and "Gyukchigo" 2. Methods The study was researched through comparative studying in a structural manner between "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物) and "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命). 3. Results and Conculusions "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物) should be understood as Dong-Mu's change process of thinking scheme before writing the book of "Dongyi Suse Bowon" and it is somewhat difficult to make a connected attachment in a lump between "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命) and "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物). Just "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命) can be understood as a new recognition systemto encompass" Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物).

• Journal of Sasang Constitutional Medicine
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• v.9 no.1
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• pp.1-12
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• 1997

Neiging Medicine(內經醫學) based on Yin-Yang and Five elements was the main stream of Korea Traditional Medicine until the end of 19th century. And the establishment of Sasang Constitutional medicine. In this paper, author proved that the Yin-Yang of Sasang Constitutional Medicine was different from that of Neiging Medicine and that explained the Yin-Yang of Sasang Constitutional Medicine as our own medicine. After considering the philosophical and medical background of Sasang Constitutional Medicine, and author researched the Yin-Yang of ontology, structure, function, symptoms in Sasang Constitutional Medicine. Also we compared this with that of Neiging medicine. The results were as follows 1. Neiging Medicine was based on the Yin-Yang and Five elements centering on the nature and Sasang joy, and pleasure centering on the human. 2. The ontology of Sasang Constitutional Medicine were the mind as a unitary substance, the mind and body as a dual substance, and affair, mind, body, and objects as a four substance which were the basic theory of philosophy. 3. Sasang Constitutional Medicine explained social phenomenon with a four substancial structure consisted of affairs, mind, body, and objects, a complex four substancial structure consisted of heaves, human, nature and order, and a three dimension structure including time. 4. On the other hand Neiging Medicine recognized seven emotions as five emotions, Sasang Constitutional Medicine recognized seven emotions as qi, nature, and emotions which consisted of sorrow, anger, joy, and pleasure. The qi had an effect on internal and external part of body and the nature and the emotion had an effect on the upward and downward of body. 5. It was taked great importance to control the up and down balance and the internal and external balance in Sasang Constitutional Medicine instead of reinforcing and reducting method of Neiging Medicine. 6. The Yin-Yang of Korean Traditional Medicine developed centering on the human from centering on the nature and Sasang Constitutional Medicine was a practical medicine compared with Neiging Medicine.

• Journal of Physiology & Pathology in Korean Medicine
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• v.26 no.6
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• pp.855-863
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• 2012

The organic and holistic recognition method about nature in east asian philosophy is also applied to the study of the human body in Korean medicine. In Korean medicine, the human body is being understood from a holistic point of view rather than a mechanical or reductive one. The main east asian philosophies are the heavens thought and the Yin-yang/Five Phase Theory. This study will explore the influence the general flow of heavens thought has on explaining the human body in Korean medicine and the formation of how the human body is perceived in "Huangdineijing"(黃帝內經). First, the primitive meaning of heaven was developed to include the natural heaven of Xia (夏), the lord heaven of Shang(商) and the moral heaven of Zhou(周) dynasties. Among these, the natural heaven notion of the Xia(夏) dynasty which recognized heaven as the one with the power to create everything. This was followed by Taoism which established the contrasting system of heaven and earth. Based on this, "Huangdineijing"(黃帝 內經) developed the perception of the human body, taking into account, heaven as the original substance to generate the human body through the mutual sympathy between heavenly energy and earthly form. The perspective of the correspondence between nature and human in "Huainantzu"(淮南子) and "L$\breve{u}$shichunqiu"(呂氏春秋) was succeeded by Tung Chung-Shu(董仲舒). Based on this development, the perception of the human body in "Huangdineijing"(黃帝內經) is related to the seasonal cycle and the notion of night and day to balance the physiology of the human body. It recognizes that its structure, shape, emotional state and physiological actions are correlated with heaven.

• Journal of Sasang Constitutional Medicine
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• v.10 no.2
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• pp.29-40
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• 1998

1. The traditional view of nature in oriental medicine originated with a horizontal relation between nature and human. But the Sasang Constitution Medicine is based on the thought that ethical value is due to nature and at the same time nature could be transformed by ethical inclination. 2. The Sasang Constitution Medicine is not only a clinical medicine, but also a nature-philosophical system which implies the korean general view of nature. 3. We must examine a thought critically, four seperated physical structure were indeed deterministic. A deterministic understanding is false, because it is based on the recipiency of western philosophical ontology without reflection. 4. Korean view of nature is not kept in the fixed structure, and then can be opened and transformed by personal doings (practical acts). It is important that Sasang medicine is the pathology centering on man which is embodiment of ethical judgements.

• Korean Institute of Interior Design Journal
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• no.12
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• pp.91-99
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• 1997

Alvar Aalto has pursued National Romanticism, cultural art movement in scandinavian peninsula, organic concepts of growth and suitability, comprehensive view of nature including a possibility of coexistance of human-being and the nature well harmonized. For instance, his design expressed local features of the nature, human emotions instead of geometical arts and mathematical principles. It is noteworthy today that he built up the identity with satrical architecture vocabularies, different from modern arch-itechtural idiology. The characte-ristics of his design related to interior architecture are collectively as follows; The first, Space discontinuity of the interior and exterior, gradual process by joints which are inclined to collage with many shapes in plan and section of the space and such joints are adjusted by sensual ways and stressed with inner collectivity in his works. The second, He pursued the architectural orderfor modern irreqularity, various changes and sensual harmonies. As result, free curved line, fan shape and irregular modeling were individually expressed by technics of natural features and national characteristics of Finland. The third, Organic synthesis. A harmony through med-ums in its space, materials and space effectiveness relations are made and expressed for mixed design especially harmonized of all the materials he planned, entire harmony with total design, itemized details, materials and furnitures in entire space. The fourth, The interest of the nature based on his sense harmonized with nature made him mainly use native materials, lumbers and red bricks masonry and showed and arranged various interior sky light and grazed in to let natural light in, harmony with garden to sensually cohere to the nature and courtyard, etcetera. His major subject are to direct architectural developments through the nature and human-being in his works. At this point, it is considered that his direction of the locality and independence as a human-being made the concepts of organic space structure possible.

• Science of Emotion and Sensibility
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• v.8 no.3
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• pp.241-251
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• 2005

With its history of two thousand years of studying the human mind, Confucianism may be applied to contemporary emotional science for its unique perspectives and methodologies in understanding the origin of the human mind. By examining the Confucian understanding of human mind according to general Confucian ideas as well as the scholar, LEE Whang's, an idea similar to contemporary 'emotion' in Confucianism was discovered. Importance of the sentiment was not in the resulting goodness originating from one's fundamental nature, but rather its goodness was only achieved when human nature manifested itself without any distortion. This good emotion, namely 'sensibility', presents the essential difference Confucian understanding bears in comparison to the contemporary concept. And the system for grasping the human mind was considered to be the viewpoint of examining the contents and subject of function than a formal system of functioning human mind. It assumes the stance of looking into thehuman mind from the general and synthetic view of contemporary cognitive, emotional, biological and philosophical perspectives. Overall, the researchconcludes that there existed a long history of high-level research into the human mind in Confucianism that may satisfactorily provide partial reference and understanding as well as consequent perspectives and knowledge for discovering the common denominator with the emotional science.