• Journal of the Daesoon Academy of Sciences
• /
• v.25_1
• /
• pp.1-22
• /
• 2015

This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

• East Asian mathematical journal
• /
• v.27 no.4
• /
• pp.433-451
• /
• 2011

In this paper, we investigate the contents of Da-won-sul in the third volume of San Hak Jeong Ui (Arithmetic Definition) compiled by Nam Byong Kil and corrcted by Lee Sang Hyok in the Choson Dynasty period (Emperor Ko Jong 4, 1867).

• East Asian mathematical journal
• /
• v.29 no.2
• /
• pp.241-254
• /
• 2013

In this paper, we investigate the contents of Rule of Excess and Deficit in the second volume of San Hak Jeong Ui (Arithmetic Definition) compiled by Nam Byong Kil and corrcted by Lee Sang Hyok in the Choson Dynasty period.(Emperor Ko Jong, 1867).

• East Asian mathematical journal
• /
• v.23 no.3
• /
• pp.327-360
• /
• 2007

In this paper, we investigate the contents of Kakmonyul (area and length of plane figures) in the first volume of San Hak Jeong Ui (Arithmetic Definition) compiled by Nam Byong Kil and corrcted by Lee Sang Hyok in the Choson Dynasty period (Emperor Ko Jong 4, 1867).

• 중국학논총
• /
• no.59
• /
• pp.203-218
• /
• 2018

本文是根據雍正6年(1728)的曾靜逆謀事件, 主要考察雍正帝為了說服帶有反淸謀叛華夷思想的漢人文士而作的理論性反駁文--《大義覺迷錄》；以及英祖為了統轄反對中央集權層, 確立王位繼承正統性名分而編纂的義理明辯書--《闡義昭鑑》. 除此之外, 還要考察雍正帝與英祖為了確立各自的大義名分所做出的行動以及產生的結果, 根據這兩件史實比較雍正帝和英祖的類似性和相異性. 朝鮮的國王英祖通過中國清王朝皇帝雍正帝編纂的《大義覺迷錄》, 表明自己繼承王位的大義和正統性, 以及確立自己獨特的華夷觀. 同時對自己的流言蜚語, 用以政治手段直接進行反駁. 英祖以雍正帝那卓越的政治手段為標桿, 與之前效果甚微的禦製書相比, 此法達到了強而有效的效果. 英祖提出了國家政治倫理用以解決由於黨爭而導致的混亂的政局, 並為此編纂了《闡義昭鑑》--書. 英祖的政治成果和政治手段與雍正帝類似的原因在於, 英祖繼承王位的情況和雍正帝的有相似之處, 因此在位時會有一些危及皇位的流言蜚語. 兩位帝王在位期間努力清除黨爭的過程也有相似之處, 而且朝鮮有燕行外交制度, 所以英祖可以充分地利用燕行制度, 而可以以雍正帝的政治手段為標桿進行學習.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.18 no.2
• /
• pp.396-400
• /
• 2004

The oriental medical doctors who had studied Shang Han Run thought highly of meridians and until now it was generally known that the chapter of heat in the Plain Questions of Emperor's Classic Internal Medicine(ECIM: 皇帝內經, 素門, 熱論) was the basis of Shang Han Run. The chapter of heat in the Plain Questions of ECIM was the first text in which the basic theory on six-channels according to the types of illness was introduced. In my point of view, the theory of treating six-channels had close relation to the Chapter of Channels in Miraculous Pivot of ECIM(皇帝內經, 靈樞ㆍ經脈篇) as well as the chapter of heat in the Plain Questions of ECIM. Therefore I took a look at the origin of treating six-channels in Shang Han Lun and illuminated again the meaning to compare the parts of in Shang Han Lun with the Chapter of Channels in Miraculous Pivot of ECIM. Conclusion : The symptoms of TaiYin-channel(太陰經) in the Chapter of Channels in Miraculous Pivot of ECIM were, for the most part, accord with those of TaiYin-disease in Shang Han Lun. Furthermore, the symptoms in Shang Han Lun were explained definitely and in detail. Therefore the theory of Shang Han Lun has been developed on the basis of ECIM with the changes of the times. TaiYin-disease implied symptoms of pi-spleen meridian(脾經) and fei-lung meridian(肺經). Therefore Shang Han Lun was the foundation of treatment based on overall analysis of signs and symptoms(辨證論治) in respect of meridian as well as the text in which the steps of infectious diseases(外感病) of human bodies were explained.

• Journal of Korean Medical classics
• /
• v.33 no.1
• /
• pp.29-50
• /
• 2020

Objectives : Objectiveness and accuracy of numbers could allow for a new way of understanding the principle of Ten Heavenly Stems(THS) and Twelve Earthly Branches(TEB) when applied. Methods : The order of the THS and TEB, the Five phases of direction and change, conversion of other, conversion of self of the Stems and Branches were examined through numbers. Results & Conclusions : The numerical combination of the Stems and Branches depends on the identification of the Three Points. Conversion of self of the Heavenly Stems are as follows: for 甲 3+5=8, for 乙 8+4=12, for 丙 7+1=8, for 丁 2+8=10, for 戊 5+7=12, for 己 10+10=20, for 庚 9+9=18, for 辛 4+6=10, for 壬 1+3=4, for 癸 6+2=8. Conversion of self of the Earthly Branches are as follows: for 子 1+2=3, for 丑 5+5=10, for 寅 3+2=5, for 卯 8+4=12, for 辰 5+1=6, for 巳 2+8=10, for 午 7+7=14, for 未 10+10=20, for 申 9+7=16, for 酉 4+9=13, for 戌 5+6=11, for 亥 6+3=9. Here the Stems and Branches could be understood intensively. Among the Stems and Branches, the Great Points are 壬, 癸, 戌, 亥, 子, Emperor Points are 甲, 戊, 丑, 午, and Empty Points are 己, 未.

• Journal of architectural history
• /
• v.19 no.2
• /
• pp.101-116
• /
• 2010

Jangan-sa is one of the Buddhist temples in the southeastern seaside district, which was restored directly after the termination of Japanese Invasion of Korea in 1592. Recently we could find out 4 records on the constructions of Daeoong - jeon in J angan-sa. These are written in the 12th year of Emperor Soonchi, written in the 8th year of Emperor Geonryung, written in 1947 Buddha Era and written in 1951 Buddha Era. Until the revelation of these records, the present building has been considered to be built in 1657, the 8th year of King Hyojong, based upon Kim Bang - han's "Jangan - sa Daeoong - jeon - gi". Because the gongpo of Daeoong - jeon was finished with the type of the late period of Chosun Dynasty, we doubt of the correction on it's building date, just in the year of 1657. Now we are able to examine the building date and the alteration date, based upon the actual measurement and constructional records of Daeoong - jeon. So to speak, the building destroyed in 1592, had been restored in 1658, the 9th year of King Hyojong and was reconstructed in 1744, the 20th year of King Youngjo. Afterward it was repaired on small scales in 1947 and in 1951. Though this building is considered to be lack of the completeness owing to the later alterations, it is still worthy heritage for the research on the building type at the directly after the termination of Japanese Invasion of Korea in 1592.

• Journal of Haehwa Medicine
• /
• v.19 no.2
• /
• pp.25-33
• /
• 2011

Daoism is a very important subject that consists of oriental medicine(traditional east asia medicine). Among the many scriptures, The Zhouyi cantong qi (周易參同契, Token for Joining the Three in Accordance with the Book of Changes) is the main Chinese alchemical scripture. This book is composed with three kinds of subject, Zhouyi(周易, the Book of Changes), the Huanglao(黃老) Tradition and alchemy(鍊金, 爐火). The author's name is not signed but is concealed in the text. According to the traditional account, the legendary Han immortal from Guiji (會稽, in present-day Zhejiang, 古 浙江), Wei Boyang(魏伯陽), wrote it in the period between Emperor Shun and Emperor Huan of the Eastern Han (126-127 BC), after reading the Longhu jing (龍虎經, Scripture of the Dragon and Tiger). Later he transmitted it to Xu Congshi(徐從事), who appended a commentary, and to Chunyu Shutong(淳于叔通), who first circulated it in the world. While some features of this account provide significant details - especially about the reputed date of the text and about its formation having taken place in stages - the received Cantong qi(參同契) actually is not the product of a single generation of authors, but the result of several centuries of textual accretions as well as theory of three co-authorship by Wei Boyang(魏伯陽), Xu Congshi(徐從事), Chunyu Shutong(淳于叔通). It has over 6000 characters in four-word or five-word verses. Some parts of the book are in styles of prose and poem. Many scholars explain the title "cantongqi(參同契)", saying that "Can(參)" means three, "Tong(同)" means correspondence, and "Qi(契)" means unification. Through images of hexagrams of the Book of Changes, the book illustrates the thought of the Huanglao(黃老) Tradition and alchemy. Wei Boyang(魏伯陽) theorizes his own experience unifying the way of intercourse of Yin and Yang in the Book of Changes, the cultivation of spirit through spontaneity of the Huanglao(黃老) Tradition and the elixir refining of alchemy.

• Journal of Oriental Neuropsychiatry
• /
• v.11 no.2
• /
• pp.189-200
• /
• 2000

Object : The purpose of this study is assistant to medical treatment for patient, who suffers from headache, by classifing etiologies of headache and investigating using meridian and acupuncture point.Method : By considering through the oriental literature, we investigated etiologies and frequency of using meridian and acupuncture point on headache.Result:1. The Oriental etiologies of headache is classified in 'wind(風)', 'hot and feverish(熱)', 'humidity(濕)', 'cold(寒)', 'defidiency of qi(氣處)', 'deficiency of blood(血虛)', 'extravasated blood(瘀血)', 'asthenia of kidney(賢處)', 'anger by depression(鬱怒)', 'Damhwa(痰火)'2. The frequently used meridians on headache are followings : the 1st is Choksoyang-Tam-Kyong(足少陽膽經), the 2nd Choktaeyang-Pabggwabg-Kyong(足太陽膀胱經), the 3rd Tok-maek(督脈), and the 4th Chokyangmyong Wi-Kyong(足陽明胃經).3. The frequently used acupuncture points on headache are followings : the 1st is paek'oe(百會), the 2nd Hapkok(合谷) and the 3rd P'ungji(風池).Conclusion:1. The books about treatment of headache by using acupuncture are The Yellow Emperor's Classic on internal Medicine(黃帝內經) and Gab-UI-Kyoung(甲乙經) and so on.2. In The Yellow Emperor's Classic on Internal Medicine(黃帝內經), they mainly used treatment by following the stream of meridian on headache.3. After Gab-U1-Kyoung(甲乙經), they suggested specialized acupunctre point.4. Three Yang meridians(三陽經) that has many acupuncture point located on head area, are related to medical treatment on headache.