• Journal of Korean Medicine Rehabilitation
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• v.24 no.2
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• pp.115-130
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• 2014

Objectives The objective of this study is to interpretate Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou" in a modern kineologic approach Methods Based on the interpretation of "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou" and implementation of its kinesiology, this study presents similar kineologies and their purposes, with the reference to various documents on modern kinesiology. Results 1) Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou" is similar to stretching, active exercise and resistance exercise. 2) Exercises in Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou", which are similar to resistance exercise, can be used for isometic exercise of cervical extensor. 3) Exercises in Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou", which are similar to Stretching exercise, has its purpose to stretch quadratus Lumborum, lateral side of body, gluteus Maximus, quadriceps femoris, shoulder extensor, hamstrings, hip joint, ankle dorsi flexor, thoracic rotator,inferior shoulder joint. 4) Exercises in Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou", which are similar to active exercise, can be used for strengthen exteral oblique. 5) Doctors can make various applications of Yansaeng-Doinbub. For example, it can be used to correct improper low back and neck exercise patterns. 6) Yangsaeng-Doinbub also describes breathing methods, which help normalization of breathing exercises and increase the efficiency of spine exercises. Conclusions The modern interpretation on kinesiology of Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou" leads to a conclusion that Yangsaeng-Doinbub consists of numourous exercises for various body parts. In particular, breathing methods increase efficiency of such exercises. Plus, the exercises in Yangsaeng-Doinbub can be applied to various uses by doctors.

• Journal of the Korean Society of Food Culture
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• v.17 no.3
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• pp.337-362
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• 2002

The history and culture of using Zhu to help take food in China is a focal question in contemporary Chinese academic circle and leads to various conflicting ideas. This article, based on original historical documents, archaeological findings, cultural relic authentication, field investigation and the author's long-term thinking, comes up with a series of new conclusions. Firstly, Zhu emerged and developed along with cooked food and granular food served in bowls; secondly, there had been a period of using a single Zhu in China's history before two Zhus being used simultaneously; thirdly, the development of Zhu culture went through five historical periods, namely the former form, the interim form, the Jia form, the Zhu form and chopsticks form. In addition, the author gives out his unique viewpoints on some other relevant questions, including the Zhus which can be dated back to the Neolithic Age unearthed at Longqiuzhuang in Jiangsu province, Jiangzhai in Shanxi province etc, and the bronze utensils in the shape of Zhu unearthed in 1934 at Yin Dynasty ruins in Henan province.

• Journal of Korean Medical classics
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• v.26 no.2
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• pp.61-69
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• 2013

Objective : Euimunbogam(醫門寶鑑) is a synthetic medical book based on Dongeuibogam(東醫寶鑑), which was written by Myoung-Shin Zhu(周命新) in middle of Joseon era. And the book was published by Myoung-Seok Lee(李命錫) in 1918. This book has generally known as it's written in 1724 so far. But the life of Myoug-Shin Zhu is not well-known, and the year when Euimunbogam was compiled should be reconsidered. Method : We will find the historical records of Myoug-Shin Zhu through the close study of Joseon literatures. Result : Seungjeongwonilgi(承政院日記), Ilsungrock(日省錄), Taeuiwonseonsaengan(太醫院先生案), Yeolha diary(熱河日記), Yeonamgip(燕巖集), Euimunbogam show that Myoug-Shin Zhu was born in 1729 and he died in 1798. He worked as Ju-Bu(主簿) in HyeMinseo(惠民署) and Euiyakdongcham(醫藥同參) in Naeuiwon(內醫院). Conclusion : Myoug-Shin Zhu wrote Euimunbogam in 1784. And he was one of the famous physicians during the period between the king Young-Jo and Jung-Jo.

• The Journal of Korean Philosophical History
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• no.37
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• pp.159-195
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• 2013

A dispute between Zhu Xi(朱熹) and Lu Jiuyuan(陸九淵) is important on Neo-confucianism's development. The dispute causing from difference between Zhu Xi and Lu Jiuyuan's Philosophy had effected Zhu Xi and Lu Jiuyuan's each school's philosophical dispute. From Song dynasty to Ming Dynasty's most philosophers continuous disputed about Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy, but did not appreciate it because of school's prejudice. On Qing dynasty, there appeared philosophers being free or less from school's prejudice. they looked at Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy objectively. One of them was Li Fu(李?) philosopher of Lu Jiuyuan & Wang Yangming's school. He wrote Zhuziwannianquanlun("朱子晩年全論") objective investigation of Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy and reaction of Zhu Xi's school criticizing Wang Yangming's Zhuxiwannianzhunglun. Li Fu was Philosopher Lu Jiuyuan & Wang Yangming's school, but objectively compared between Zhu Xi and Lu Jiuyuan's philosophy, analysed same of Zhu Xi and Lu Jiuyuan's philosophy and attempted philosophical agreement. Li Fu's this approaching is new interpretation and isn't uncritical admission from prejudice of Lu Jiuyuan & Wang Yangming's school.

• (The)Study of the Eastern Classic
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• no.63
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• pp.141-168
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• 2016

This paper studies Zhu Xi's critical comprehension about the theories of gewu zhizhi of senior Confucian scholars, focusing on the Daxue Zhangju, Daxue huowen, and Daxue huowen yulei of Zhuzi yulei. Zhu Xi described in depth the theory of gewu zhizhi of Sima Guang, disciples of the Cheng Yi(Lu Dalin, Xie Liangzuo, Yin Ch'un, Yang Shi), scholars of Hu-Xing province(Hu An-guo, Hu hong), Li Dong in the Daxue huowen and Daxue huowen yulei, by his understanding through a criticism of the theory of gewu zhizh, thereby formulating a theory of gewu zhizhi on the basis of Cheng Yi's theory. Through this criticism of senior Confucian scholars, Zhu Xi explained that the theory of gewu zhizhi was departed from a positive affirmation of things. Zhu Xi claimed that the crux of gewu zhizhi was a thorough understanding like a sudden release achieved by accumulating Li of things. This plan of Zhu Xi with respect to "Supplementary Chapter on the Gewu Zhizhi" showed that the theory of gewu zhizhi which was set up by himself corresponded to the theory of Cheng Yi's, and it was based on the Confucian tradition firmly.

• Journal for History of Mathematics
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• v.30 no.4
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• pp.203-219
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• 2017

As is well known, the most important development in the history of Chinese mathematics is materialized in Song-Yuan era through tianyuanshu up to siyuanshu for constructing equations and zengcheng kaifangfa for solving them. There are only two authors in the period, Li Ye and Zhu Shijie who left works dealing with them. They were almost forgotten until the late 18th century in China but Zhu's Suanxue Qimeng(1299) had been a main reference for the Joseon mathematics. Commentary by Luo Shilin on Zhu's Siyuan Yujian(1303) was brought into Joseon in the mid-19th century which induced a great attention to Joseon mathematicians with a thorough understanding of Zhu's tianyuanshu. We discuss the history that Joseon mathematicians succeeded to obtain the mathematical structures of Siyuan Yujian based on the Zhu's tianyuanshu.

• Journal of Korean Medical classics
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• v.34 no.3
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• pp.21-39
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• 2021

Objectives : This paper compares and analyzes Liu Hejian's kidney fluid nourishing treatment methodology with Zhu Danxi's kidney tonifying treatment methodology. Methods : The two doctors' medical theories and treatment formulas were examined to study how their medical arguments manifested in clinical application. Results : Both doctors emphasized the kidney. Liu pursued the treatment of balance based on the theory of the original qi of the Taiyitianzhen(太乙天眞), while Zhu tried to prevent the frenetic stirring of the ministerial fire by restraining one's desires. In nourishing kidney fluid, Liu sometimes used hot medicinals to treat kidney deficiency patters, where medicinals that tonify the kidney fluid were not defined clearly. Zhu, on the other hand, defined formulas and medicinals that would tonify the kidney yin clearly. Conclusions : The tradition of emphasizing the body's yin qi based on the kidney has been continued from Liu Hejian to Zhu Danxi, during which the pathology of fire and heat were examined thoroughly. In clinical application, various and specific ways of controlling the fire heat were developed.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.239-262
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• 2020

Reacting to Lu Jiu-yuan's teachings on "Wuji-Taiji," Zhu-Xi explicitly outlined his own viewpoints on the concept of "Taiji." Furthermore, he established a system of cosmological ontology based on them. Zhu-xi's main viewpoints and arguments on "Taiji" were fully understood and accepted by Lee Eon-jeok, who inherited and developed them even further. Lee Eon-jeok argued with Cho Han-bo, a thinker who contended against Lu Jiu-yuan (Son Sook-don) on the interpretation of "Wuji er Taiji" by deftly quoting Zhu-xi's point of view from Zhu-xi's standpoint. In modern times, Daesoon Thought has borrowed the concept of "Wuji" and "Taiji," and interpreted the original body of the "Dao" as "Wuji" to reveal a stationarity of the "Dao." This is interpreted as the specific creation of all things and the process of change, wherein Taiji represents the revealed activity of the "Dao." This development can be seen as an attempt by Daesoon Thought to clear away all suffering and enmity and open up a Later World of love and justice through an omnipotent Supreme God (Sangje) in times of desperate crisis of internal and external troubles.

• Cross-Cultural Studies
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• v.31
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• pp.65-94
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• 2013

San-he-ming-zhu-bao-jian-quan-zhuan(三合明珠寶劍全傳), this work is characterized as follows: First of all, San-he-ming-zhu- bao-jian-quan-zhuan's charaters appear equally, the readers feels familiar. this work is formed a universal consensus. Ordinary people must empathize about xia-yi(俠義) and retribution, this work was well represented. Because the readers would have liked to this story. It was an intimate relationship between China and the Joseon Dynasty(朝鮮) all the way, The Joseon Dynasty imported books and the products of civilization. High official, official interpreter, woman loves the classic Chinese novel. The classic Chinese novel was transcribed, published, translated into a book. San-he-ming-zhu-bao-jian-quan-zhuan were introduced in the Joseon Dynasty, Sungkyunkwan(成均館) University holds one version. This work is being compromised, many missing words. Domestic holdings are rare. San-he-ming-zhu-bao-jian-quan-zhuan is a novel of chivalry, the character are classified into the chivalry, negative hero, person of affection, fantastic figure. This work is centered around Majun(馬俊). Maluanying(馬鸞英) is the heroin, seen as the classic case of overcoming adversity. Quzhongcheng(屈忠成) is the prime minister, negative figure, he fight with the chivalry, was defeated at the end. Liuxu(柳絮) is person of affection, overcoming adversity, marries the two lady, has a heroic side. Fantastic figure is more enriching the contents of the work, is Buddhist and Taoist figure, serves as the positive and the negative role. San-he-ming-zhu-bao-jian-quan-zhuan is a similar assessment on Zheng-chunyuan(爭春園)'s character and plot, But Liuxu's love story is strengthened. Therefore, continued research is needed for this work.

• The Journal of Korean Philosophical History
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• no.23
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• pp.317-347
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• 2008

Huang Gan(1152 - 1220, pen-name Mian-zhai) was a famous scholar of Zhu-zi xue in the Southern Song period. Zhu-zi xue was also called Daoxue(道學), because it was based on the Cheng-Zhu xue(程朱學) and had very severe idea of Daotong(道統). Therefore, Zhu-zi xue emphasized practical movements of spreading Confucianism. The view of the Daotong(道統) developed in two aspects: protection of Confucianism and exclusion of Daoism Buddhism. Zhu Xi completed the idea of Daotong(道統), and his disciples, especially Huang Gan, continued his efforts. Zhu Xi's disciples searched the ultimate teaching of Confucianism through studying Four-books(四書). In due of their effort, Zhu-zi xue played a reading role in those academic fields. Huang Gan look upon himself as the successor to Zhu-zi xue. He expounded and missionized Zhu Xi's philosophical thought. In his later years, he accepted many students and passed the Zhu Xi's thought on to his students. He fostered "Jin-hua school(金華學派)"-He Ji(何基), the representative of this school. There is the relation of thought on the theory of knowledge and learning centering around Daotong between Huang Gan and Jin-hua school(金華學派). Especially, the most schools leading the academic society of Yuan period founded their thought on Huang Gan's. And it explained Huang Gan's historical influence and contributions to the Zhu-zi xue in the Yuan period.