• Journal of Society of Preventive Korean Medicine
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• v.14 no.2
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• pp.13-26
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• 2010

There are two different views on the relationship between "Tao Te Ching" and the life nurturing thoughts. Some researchers think that the life nurturing is a main idea of "Tao Te Ching", but others do not. By analysing the related terminologies to life nurturing thoughts in the "Tao Te Ching", we came to the conclusions as below. 1. Chapters which mentioned about the life nurturing thoughts include chapter 2, 3, 7, 8, 9, 12, 16, 19, 20, 22, 24, 30, 35, 42, 44, 46, 50, 52, 55, 73, and 81. 2. Of 21 chapters that related with the life nurturing thoughts, 19 chapters mentioned about the mind nurturing(精神養生). It showed that "Tao Te Ching" put special emphasis on the mental health in the aspect of life nurturing. 3. There are 5,283 characters in "Tao Te Ching", but only 422 characters were used to mention about the life nurturing thoughts. That could be a one proof that the life nurturing thoughts was not a main idea of "Tao Te Ching".

• Journal of Korean Medical classics
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• v.22 no.3
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• pp.53-78
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• 2009

To catch the message of Taoism inside the theory of Korean medicine, we have to understand the contents of Tao Te Ching(道德經) the only writings of Lao-tzu(老子). And to do that, precise translation into Korean language must be held before anything else. There have been a little bit more than 50 Korean versions of Tao-te-Ching, and we screened out 10 versions based on academic value. With them, we had a study on the translation of Tao Te Ching, from chapter 1 to 20. Our study found that the existing 10 versions have some obscure words, wrong paragraph classifications, descriptions out of context needing remedial actions for exact understanding. And Chinese words and phrases with various meanings could be translated correctly with our constant rule that values consistent context.

• Korean Journal of Social Welfare
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• v.66 no.1
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• pp.139-162
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• 2014

This paper critically examines the existing discourses about 'relationship', a key element of social work practice and questingly examines Lao-tzu's work of Tao Te Ching, the book of way and virtue, as an alternative theoretical framework for social work relationship. Compared to current discourses of relationship beleaguered by either modernism or postmodernism, both of which are in the deadlock of binary perspective, the insights and vision in Tao Te Ching are successfully able to overcome the limits of them and provide new and profound way of thinking about human, society and their relationship. Especially core cannons crystallized by natural humanistic concepts for cosmos coupled with innate critical power against artificial manipulations of world can extend the horizon of understanding concerning the relationship between client and social workers and therefore provide a new and attractive roles in professional relationship. Moreover, opposed to usual images of Lao-tzu's ideas such as nihilism and passivity, alternative relationship of social work can play an important role of caring the disordered reality where Dao disappered and criticise the selfish desires of individuals and comport the broken-hearted minds in modern society. In addition, results of this paper implies that more extended study articulating ideas of Tao Te Ching with the social work practice would have lots of potentials to promote later researches in quest of 'Korean' social work practice.

• Journal of the Korean housing association
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• v.12 no.3
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• pp.97-108
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• 2001

This study is to find out the definition of the science of architecture which agree with the ideal of architecture form the roots of Lao-tsus Tao-te-ching. The science of architecture is that of which the architect wants to realise the ideal of architecture in the realities of life. Lao-tsu says that the roots of man and universe is nothing and doing of nothing. Nothing makes sense with constant-nothing and constant-existance, and is named with bright. And becomes the light. We can say that the definition of the science of architecture of nothing. And architecture of nothing is the foundation of the architecture for man. When the architecture of nothing for man agrees with the realities, the action becomes doing of nothing. And it is the very architecture of doing of nothing.

• The Journal of Korean Philosophical History
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• no.43
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• pp.203-230
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• 2014

Education system of Korea faced to enterance examination of universities in modern capitalism society. Education authority is confused by this, and then schools lost their goal for education. Mu-Wi in "Tao Te Ching" of Lao-tzu in one of Chinese old philosophers and ${\kappa}{\varepsilon}vo{\varsigma}$ of "Philippians" 2:6-11 give important meanings to modern people. Mu-Wi is anti-meaning of Jak-Wi or In-Wi, and means doing with natural state. This means that politicians do follow natural rule returing Jak-Wi or In-Wi to Mu-Wi in society with Jak-Wi or In-Wi. In addition, the meaning of ${\kappa}{\varepsilon}vo{\varsigma}$ is to love and serve people for calling of mankind from God through Jesus who gave himself to death in the society with hate and Jealous. It is great lesson of the saint and gives valuable and important meaning in education reality of Korea.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.13-21
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• 2017

The Cho-yeon Pavilion located in the Wangdae village in Samcheong-ri, Songgwang-myeon, Suncheon-si, was transformed into a place of refuge, a shrine, a vacation home, a lecture hall for kings. Based on the change, the current study has explored the periodic changing placeness and the transformation of cultural landscape and has figured out the meaning. The result of this study is as follows. First, "Cho-yeon", named by Yeonjae Song, Byeong-Seon, originated from Tao Te Ching of Lao Tzu. The concept is found not only in the Cho-yeon Pavilion in Suncheon but also in various places, such as, the Cho-yeon-dae in Pocheon, of the Cho-yeon-dae in Gapyeong, of the Cho-yeon-dae of the embankment behind the Gioheon of Changdeok-gung Garden, Cho-Yeon-Mul-Oe old buildings, including Jung(亭), Dae(臺), Gak(閣), of Ockriukag in Yuseong, etc. This shows that taoistic Poongrhu was naturally grafted onto confucian places, which is one of the examples of the fusion of Confucianism, Buddhism, and Taoism. Second, the placeness of the Cho-yeon Pavilion area is related to a legend that King Gong-min sought refuge here at the end of the Koryo Dynasty. The legend is based on the Wangdae village(king's region), Yu-Gyeong(留京)(the place where kings stayed), rock inscription of Wang-Dae-Sa-Jeok, Oh-Jang-Dae (the place where admiral flags were planted), and the Mohusan Mountain. Third, the Cho-yeon Pavilion not only has a base(the vacation home) that reflects confucian values from the rock inscription(趙鎭忠別業, 趙秉翼, 宋秉璿) of the beautiful rock walls and torrents but also has territoriality as taoistic Abode of the Immortals (there are places where people believe taoist hermits with miraculous powers live within 1km of the pavillion: Wol-Cheong(月靑), Pung-Cheong(風靑), Su-Cheong(水靑), Dong-Cheon(洞天). The Cho-yeon Pavilion also reflects the heaven of Neo-Confucianism for, pursuing study, and improving aesthetic sense by expanding its outer area and establishing the nine Gok: Se-Rok-Gyo(洗鹿橋)., Bong-Il-Dae(捧日臺), Ja-Mi-Gu(紫薇鳩), Un-Mae-Dae(雲梅臺), Wa-Ryong-Chong(臥龍叢), Gwang-Seok-Dae(廣石臺), Eun-Seon-Gul(隱仙窟), Byeok-Ok-Dam(碧玉潭), and Wa-Seok-Po(臥石布). In sum, the Cho-yeon Pavilion is a complex cultural landscape. Fourth, the usage of the Cho-yeon Pavilion was expanded and transformed: (1)Buddhist monastery${\rightarrow}$(2)Confucian vacation home${\rightarrow}$(3)Vacation home+Taoistic Poongrhu Place${\rightarrow}$(4)Vacation Home+Taoistic Poongrhu Place+Lecture Hall(the heaven of Neo-Confucianism). To illustrate, in 7978, the place served as Buddist Monk Kwang-Sa's monastery; in 1863, Cho, Jin-Choong established a vacation home by building a shrine in front of the tomb of his ancestor; in 1864, Cho, Jae-Ho expanded its usage to a vacation home to serve ancestors as a taoistic place by repairing the pavilion with roof tiles; and after 1890, Cho, Jun-Sup received the name of the pavilion, Cho-yeon, from his teacher Song, Byeong-Seon, and used the Pavilion for a lecture hall.