• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.45-70
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• 2015

Master Jeungsan understood a general view of Pungsu but actually he used the theory of Pungsu in his own religious perspective, transcending it. The theory of Pungsu is different. But the fact that it is premised on the principle of 'in and yang', the five-element principle, the Book of Changes, energy thought, and To chugi piyung, etc. is generally recognized. The three important elements of Pungsu are mountain, water, and direction or man. Pungsu has formal principles such as Gallyongbeop, Jangpungbeop, Deuksubeop, Jeonghyeolbeop, Jwahyangbeop, and Hyeongukron. etc. In the late of Joseon, Jeungsan established a new traditional thought, understanding Bibopungsu, Gukdopungsu, Minganpungsu, etc. However, he reinterpreted them to be suitable to his religious ideal and let his followers understand them as well. In particular, Jeungsan overcame the previous view on earth and expressed a new perspective to enhance earth up to the level of heaven. In the perspective of the traditional world, earth is lower than heaven, but Jeungsan made it a status equal to heaven. He mentioned that in the past, the culture and history of man was influenced by earth's energy but today, at the age of man respect, he put passive man influenced by earth-condition on the more subjective and active status. Even though he mentioned different Pungsu, Hyeongguk, and Hyeolmyeong, he expressed the shape of Pungsu within the construction of three worlds, the one of heaven and earth transcending good or ill luck or a favorable change in fortune. He practised the expedient of Pungsu from the stand of the construction of heaven and earth instead of the usage of Bibopungsu, Gukdopungsu, and Minganpungsu. He diagnosed that the division of the world is caused by the one of earth and tried to solve it. Moreover, he said that Myeongdang(a propitious site) must be the man-orientation rather than the earth-orientation. It means that Pungsu, stressing the energy of earth and turning one's luck, is changing into the world of man-orientation. In other words, Jeungsan diagnosed the world of Pungsu but he ultimately used Pungsu theory in building up his own view of religious world transcending such a theory.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.37-72
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• 2017

The purpose of this article is to study the prospect of implementing a public common practice of ethics based on the 'Reordering Works of Heaven and Earth.' The 'Reordering Works of Heaven and Earth' demonstrated the prospect of a public common practice of ethics through the shared public action that would connect and mediate both the public domain and the private domain. In addition, the 'Reordering Works of Heaven and Earth' of Gucheon Sangje (九天上帝) provided us with a complete transformation, meaning the opening of a new era, transforming heaven and earth from their state in the Prior World to their optimized state in the Later World. This culminates in a new manifestation of a peaceful world revealed a prosperity and the prospect of common happiness and common order for the public. In addition, the 'Reordering Works of Heaven and Earth' has a public value as a religious culture that responds to social change and social needs. The 'Reordering Works of Heaven and Earth' revealed the prospect of a public common practice of ethics, placed importance on creating a new foundation, and restoring phenomena back to its original order. The 'Reordering Works of Heaven and Earth' presented various multi-faceted, multi-layered outlets of soteriology while exploring solutions to public issues and revealing human dignity. Through the new construction of Heaven and Earth, Gucheon Sangje had intervened in projects for human relief. The public ethical indicators of 'the actor' here are in line with those of the 'Non-action Tao' of Laozi. As the cosmos enters into the new epoch, humans have living together with the previous cosmic principle. Now we can expect the Prior World to open into a different era as humans embrace a cosmic life of 'Non-action Tao.' The active conjunction of the virtues of yin and yang is an idea of horizontal communication related to reordering of the universe. The harmonious union of divine beings and human beings suggests the way of enabling vertical communication. The resolution of grievances for the mutual beneficence of life is an ethics of peace that aims at achieving coexistence and prosperity. The private realization of Tao and the completion of the Tao in the world suggest the prospect of a common practice of ethics as means of implementing human dignity.

• Korean Institute of Interior Design Journal
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• v.20 no.4
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• pp.54-62
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• 2011

Fast industrialization caused from Descartes' dichotomy has enormously developed our world, but endangered the ecosystem. In this study, the ecosystem aesthetics is not only a critique against existing growth-ideology and technical civilization, but also the art pursuing the life as an artistic state and achieving the dream for qualitatively different new future. Lao-tzu's Natural Beauty assumes that the adaptation to natural laws can lead every purpose's achievement. Based on such theoretical alternative, the earth construction as a medium for coexisting mankind, nature and construction interacts with the other objects through the natural affinity, the energy efficiency, the material generation. The earth construction provides the images of naivety, naturalness, folk as well as emotional stability in cultural terms. This study's direction and method are as follows. First, it researches the ecosystem aesthetics from the Taoism viewpoint, the alternative for environmental healing based on theoretical reviews about the ecosystem aesthetics. Second, it researches the earth construction's ecosystem aesthetic features and construction features from the low-tech aspect in continual construction genealogy. Third, it analyzes some cases targeting domestic buildings by drawing out expression methods and features through the connectivity of earth construction and ecosystem aesthetics. The earth construction lies between the heaven and the earth, but coexists in natural cycle. The earth construction caused from ecosystem aesthetics will be a future alterative, and various studies about its features and methods should be continued.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.71-102
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• 2015

In this paper, this author studied the realization of Daesoonjinri's Haewon Sangsaeng(解冤相生) in this world, for instance discussed the meaning of Daesoonjinri's Haewon Sangsaeng, a world construction with Haewon Sangsaeng, its practical action for the realization of Haewon Sangsaeng, and so forth. A description of the contents is as follows. Daesoonjinri's Haewon Sangsaeng eliminates the resentment of human destiny, and provides the grounds that we peoples can live with, going to help each other. And then the realization of Daesoonjinri's Haewon Sangsaeng in this world will require us to this society. Really Sangje(上帝) wanted to perform it in this world, and has performed it with a reorganizing in the order of heaven and the earth(天地公事). In response to the deeper sublimest will of Sangje, we humans can not help but do as follows: When Sangje has done a reorganizing in the order of heaven and the earth, we humans should participate in it. This is our response to the will of Sangje who wants to build an ideal society in this world. And in oder to participate in a reorganizing in the order of heaven and the earth, we humans should look up Sangje with Sincerity(誠), Reverence(敬), and should practice the words of Sangje with Faith(信). This kind of thing is a route that we should avoid Jeokwon Sanggeuk(積怨相克) and should perform Haewon Sangsaeng. This Haewon Sangsaeng can be achieved with no Chuck(無慼), an altruistic, no greed(無慾), an execution of asceticism(修道), and the practice of Podeok (布德)·Rehabilitation(敎化). No making of a Chuck, doing an altruistic, no greed, an execution of asceticism would not deceive others, would not murder others, would not blame the transgressions of others, would not discriminate, would not harm others. And Podeok·Rehabilitation should be performed well in practice. When performing Podeok and Rehabilitation, we should not nullify them as unjust words or undue actions, and we must be a true. Because we must make the words of Sangje inform a world wide well, and must convince the words of Sangje to peoples so that they can adhere to them with a faith. That's the way that we humans should participate in a reorganizing in the order of heaven and the earth in this current world, and the way that we should contribute to building the ideal society in the world.

• Journal of the Korean Home Economics Association
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• v.49 no.4
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• pp.93-104
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• 2011

The basic framework of traditional Korean clothing construction consists of circle, square and triangle. This composition principle has been presumed to be associated with the Cheonbu concept of the Dangun era wherein nature and human being are considered united. The Cheonbu concept is represented by circle, square and triangle which constitute Cheonbuin, the images and meanings of heaven. It contains profound philosophy wherein a circle symbolizes heaven and represents number one, a square symbolizes earth and represents the number two, and a triangle symbolizes human beings and represents the number three. Circles, squares and triangles have been used as various symbolic meanings both in the east and west and constitute the framework of Hanbok construction while connoting the Cheonbu concept and symbolism of the Cosmo-tree. From this point of view, the unity of human beings and heaven in Cheonbugyeong is symbolically inherent in Hanbok. Therefore, Hanbok with the basic framework of circles, squares and triangles can be considered a positive creation that created a composition principle of body-nature-clothing.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.97-144
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• 2014

Jeungsan(甑山) carried out the Universal Redesign(天地公事) through which the former world full of a mutual opposition(相克) can be peacefully transferred into the latter world composed of a mutual beneficence(相生). Although the Universal Redesign consists of such three factors heaven, earth, and human, it converges towards Human Redesign in that humans are the main agents for heaven and earth. Human as Redesign object is characterized as a member of community, not an anarchistic individual. The Universal Resign of Jeungsan is eventually connected with the construction of a country comprising a mutual beneficence in that it is the most typical strain among all the human communities. His Universal Resign for foundering the foremost country does not target all the countries, but only one country upon and through which the world with a mutual beneficence can be formed. He executed the Universal Redesign based on such three principles as Haewon sangsaeng(解冤相生), Boeunsangsaeng(報恩相生), and Wonsibanbon(原始返本), Judging from such principles, Korea can be naturally selected as the target of the Universal Redesign for constructing the foremost country. It is approaching when the Universal Redesign in order to transform Korea into the foremost country comes true. The first step for Korea to be made as the foremost country is the construction of DMZ World Peace Park (DWPP) which was proposed by Bak Geunhye, the Korean President, to Obama, the President of USA, in 2013 she visited there. DWPP can be expected to be a center for corporation and interchange between South and North Korea under the interest and support of the world including UN, furthermore, the Capital area of reunified Korea, and finally the world hub of inter national political and economic relation. DWPP is planned to be built at the core of the best place in Korea which is a propitious spot all over the world, upon which a new world capitalism order armed with mutual beneficence can spread.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.79-116
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• 2020

This paper examines the nature of the transcendent, absolute, and personal host of ancient philosophical notions of the Higher Power (天觀 cheongwan, literally 'view of heaven'), which flows through Toegye's Principle of Reality (Li), Dasan's Supreme God (Sangje), Suwun's Lord of Heaven (Cheonju), and Jeungsan's Supreme God (Sangje). This confirms the sentiment that despite the conceptual differences relating to appearance, as represented by the Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God, the contents of these notions do not substantially differ from one another. Moreover, the nature of the ancient philosophical notions of the Higher Power lead to Toegye's Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God. Toegye emphasized the nature of the Principle of Reality as transcendental and absolute, and also as a personal host. This led to Dasan's Supreme God, and furthermore, it also inspired the Suwunian Lord of Heaven and the Jeungsanian Supreme God. In other words, although Dasan criticizes the Principle of Reality and presupposes a Supreme God, a personal host, this is not especially different from the character or role of Toegye's Principle of Reality. It likewise does not especially differ from the Suwunian Lord of Heaven or the Jeungsanian Supreme God. On the contrary, without the foundation of the religious tradition behind Toegye's Principle of Reality, it would have been difficult to establish a theoretical system leading to the upper system of the Dasanian Supreme God, the Suwunian Lord of Heaven, or the Jeungsanian Supreme God. Of course, the construction of heaven and earth, which in Daesoon Thought is actually performed by the Jeungsanian Supreme God, is, in fact, fundamentally different from Toegye, Dasan, and Suwun's previous notions of the Higher Power. In this sense, it is necessary to present more clearly the religious character of Toegye's Principle of Reality.

• Journal of the Korean Society of Costume
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• v.27
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• pp.27-40
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• 1996

1.It was recorded at "Dong Gook Tong Gam" of King "Jang Soo" that "Sim-Eui" in Korea was first introduced from China at the reign of King, "Moon Ja"(491,A.D), Go Goo Ryo. 2."Sim-Eui" was worn as a mourning dress during the period of "Go Ryo" and as a concanical robe of Confucian, a ceremonial dress at home and for the rules of etiquettes during Cho Sun Dunasty. 3.Several theories about the construction and the using services of "Sim-Eui" are obseved and summerized. 4.Mr. Kyu-soo Park gives a definition to "Sim-Eui" as a Fortune of Heaven & Earth, the Constellation of the Cosmic Dual Forces, the Revolution of the Four Seasons, a dignified mien & the Way of a Man of Virtue and Virtue of the golden Mean. 5.I observed the concrete measurements of the each parts of "Sim-Eui" by the construction method of Kyu-Soo Park. 6.The Symbolic Meaning following the Idea of Mr. Chung, Hyun. describes well the line of thinking in our nation, and Idea of Loyalty & Filial Piety, a Man of Virtue and the Virtue of the Golden Mean. 7.As described above, I dare insist of the fact that the Construction Theory of "Sim-Eui" by Kyu-Soo Park during the letter period of Chosun Dynasty is full of our national manners and cus-toms with symbolizing meaning, construction's exquisiteness, clothes' materials and it's size most suitable to our people, to the exclusion of the defects in "Sim-Eui" of China and Japan.

• Journal of the Korean Institute of Landscape Architecture
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• v.27 no.4
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• pp.94-100
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• 1999

Stone is one of the oldest material for construction and artistic works. This study investigates the current use of stones in landscape constructional works, and the design criteria to advance the arts of natural stone arrangements. Thirty four experts and thirty two others were surveyed with various photos of simulated construction works of natural stone arrangements fond improved design guidelines. Major findings are as follows: -The payment for the use of stones ranges approximately 5 to 10% of total cost of landscape constructional works. More stones may be used when better retailing system is introduced, working skill is standardized, and more of the substitute natural stones made of blasted rocks are provided and the cost goes down. -Preferences showed little difference for the mixed use of different sizes, colors and shapes of stones, and for the use of similar ones, in the construction of walls. This does not match with the current design guidelines. -Arranging three stones, which symbolizes heaven, earth, and human being, was the most preferred. As the supply of natural stones is limited and more substitute stones are used, it its needed to establish guidelines for the production of substitute stones. -Grasses are much more preferred between pavement stones than mortars. -In current practices, top of piled up natural stones is usually arranged level. More freely curved top lines are preferred to straight line.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.181-189
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• 2013

Huangdi Neijing was completed during the several decades after Shijiand before Qilue, whose main content draws from the medical achievements of Qin and Han Dynasty, and is deeply influenced by Confucianism, Buddhism and Daoism of Qin and Han Dynasty. What creates the profound impact on its construction of medical theories are the thoughts of this period, such as "Valuing life", "people", "Valuing Yang", "Valuing earth", "the Heaven theory", "the Unity of Man and Nature", and the important works of this period, such as Huai Nan Zi, Chun Qiu Fan Lu, Shiji. Even the astronomy, calendar and medical achievements of this period are the basic material absorbed into the theories of Huangdi Neijing.