• Journal of Korean Medical classics
• /
• v.27 no.4
• /
• pp.29-38
• /
• 2014

Objectives : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), the meanings of monarch-fire(君火) and ministerial-fire(相火) described in papers published nowadays are not the same. Therefore, it is necessary to rebuild a clear concept. Methods : To understand the relationships among 'heaven(天)'-'human(人)' and 'name(名)'-'position(位)', the core concept of the ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), I examined the relationships between 'heaven(天)' and 'human(人)' in Neo-Confucianism(性理學) of Song(宋) Dynasty and reviewed the notes of Wang Bing(王冰) which were quoted by Zhu Dan-Xi(朱丹溪) to set the concept of monarch-fire(君火) and ministerial-fire(相火). I studied relevant texts. Results : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), monarch-fire(君火) is perceived as being from greed(人欲) that can cause hyperactivity(妄動) of ministerial-fire(相火), whereas ministerial-fire(相火) is perceived as being able to control monarch-fire(君火) by following the orders from heaven. This point of view is different from the past which recognized monarch-fire (君火) as the owner and ministerial-fire(相火) as the servant. Conclusions : Zhu Dan-Xi(朱丹溪) received the ideological impact of Neo-Confucianism, and accepted the notes of Wang Bing, recognized monarch-fire(君火) as 'name(名)' and ministerial-fire(相火) as 'position(位)', so he voiced the ministerial-fire theory(相火論) that perceived monarch-fire(君火) as fire(火) of the five processes(五行) of human body that came from greed, ministerial-fire(相火) as being in a position to hear the order from the 'heaven(天)' to control monarch-fire(君火). But the concept of ministerial-fire(相火) which he set connoted a confusing meaning of 'nature(性)' and 'way(道)' of Neo-Confucianism. In the later process to solve the problem, life-gate theory(命門學說) was raised, and many researchers had tried to remove the meaning of hyperactivity from the ministerial-fire(相火).

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.19 no.6
• /
• pp.1483-1490
• /
• 2005

This study was written in order to help understanding of visible diagnosis of appearance(形). Visible diagnosis of appearance(形) is a very important factor of diagnosis and a first step of visible diagnosis. appearance(形) is closely connection with spirit(神), so is house of spirit(神). If we make a visible diagnosis of appearance(形), we know the prosperousness of energy and the relative seriousness of an illness. Spirit(神) is understood by appearances and movements of patient, and influenced by seasons, lands, human's relationship and the grade of age. By visible diagnosis of appearance(形), we can conclude existence or nonexistence of spirit(神), As comparing spirit(神) with appearance(形), we can decide good or bad prognoses. One man's own appearance(形) is determined by the five human type(五形人). There are very various points of changing form. As divided into principal groups, there are three main groups, that is, sky(天), earth(地) and man(人). The age and sex belong 治 the factor of sky(天), a direction and configuration of the ground(地形) belong to the factor of earth(地), the five human type(五形人) and white fatness(肥白) and black emaciation(黑瘦) belong to the factor of man(人).

• Journal of Society of Preventive Korean Medicine
• /
• v.11 no.1
• /
• pp.55-64
• /
• 2007

This study was carried out to examine that the SamJae Theory(三才思想) was applied for a philosophic background of medical ethics. SamJae theory is not the system of three categories, which is unlike to the meaning of the word 'Sam(三)', but it is the system of two categories with 天(陽) and 地(陰) which are dividing all creations and phenomenons in the universe into two. Nevertheless, the reason why we divide all the universal creations and phenomenons into three, 天, 地 and 人, and also why we give a name 'SamJae' to this theory using the word 'Sam' meaning three, is to emphasize the human free volition that comes from the independent human life in the universe composed of 天(陽) and 地(陰). In other word, the core concept of SamJae theory is not 天(陽) and 地(陰) but 人 which symbolize the independent free volition of human. Therefore, if we try to use SamJae theory as a philosophic background of medical ethics, we can establish a comprehensive theoretical system including the existing ethical theories such as utilitarianism.

• The Journal of Korean Philosophical History
• /
• no.25
• /
• pp.197-222
• /
• 2009

In this treatise, the researcher closely examined the I-Xue(易學) compiled and edited by YulGok(栗谷) with a focus on the concept, namely Communication(疏通). I-Xue(易學) compiled by YulGok(栗谷) adopted the discourses of I-Xue(易學) or changes in the Song Dynasty of ancient China, and engrafted his own logics, dubbed Liqizhimiao(理氣之妙), thereunto. In YulGok(栗谷)'s I-Xue(易學), Liqizhimiao(理氣之妙) expresses a state of exchanging information and Communication(疏通), and, at this time, Communication(疏通) encompasses not only the meaning of communication between two heterogeneous factors but also the broader meaning of Communication(疏通) that embrace the Communication(疏通) between heaven and human beings. In his theories in relation to Tiyongyiyuan(體用一源) and Heluoxiangshulun(河洛象數論), YulGok(栗谷) also applied the logic of Communication(疏通). Although YulGok(栗谷) admits the general theory that substance and function have the same source, which understands principle and phenomenon as two forms of existence, he tried to place emphasis more on the aspect of Communication(疏通) by interpreting Li(理) and Xiang(象) in terms of the issues concerned with Li(理) and Jian(踐). In his theory concerned with Magic Squares and Circles, Images and Numbers, such a standpoint is being applied likewise. By emphasizing the fact that Hetu("河圖") may turn out to be Luoshu("洛書"), and vice versa, YulGok(栗谷) stressed that there are communicative relations that are required in order to communicate ideas to one another. In YulGok(栗谷)'s I-Xue(易學), the logic of Communication(疏通) is culminated with the discourse of Tianrenjiaoyu(天人交與). YulGok(栗谷), in his book Ishuce(易數策), uses such expression as Tianrenjiaoyuzhimiao(天人交與之?), and, at this time, he used this expression bearing Liqizhimiao(理氣之妙) in mind. The reason for using the expression, such as Jiaoyu(交與), in lieu of Heyi(合一) is that YulGok(栗谷) tried to emphasize such relations as that heaven and humans are required for interrelated relationship. Tianrenjiaoyu(天人交與) is an expression to indicate the close relationship between heaven and human beings, meanwhile, however, YulGok(栗谷) puts more emphasis on human efforts than those that of heaven. The reason for introducing human as the subjective figure in the Tianrenjiaoyu(天人交與) is that YulGok(栗谷) tried to stress practical efforts of humans.

• 한국산학경영학회:학술대회논문집
• /
• 2006.06a
• /
• pp.171-190
• /
• 2006

Toyota 2005 annual report said Toyota has six consecutive fiscal year positive revenues and record breaking revenues during recent four consecutive years. Net profit is 11% grower than last year. (\11,000,000,000,000). In the spotlight they have record breaking net profit every year, their strongest point is their unique production system which come up with MUDA(waste) free and ongoing improvement activity. Their basic production philosophy is value added through improve production efficiency which can be possible by eliminating MUDA(waste). This basic philosophy's key points are "Just in Time" and "Automation with human". Recently, Korean manufacturing companies and service companies have a growing interest in Toyota Production System. They try to find ways for appling Toyota system to their companies. Through observing Toyota production theory, understand Toyota Production System, Through studying practical application in industrial fields, examine application possibility for Korean industry and more detailed researches are required.

• Journal of Sasang Constitutional Medicine
• /
• v.19 no.3
• /
• pp.1-9
• /
• 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)'.

• The Journal of Korean Philosophical History
• /
• no.53
• /
• pp.191-214
• /
• 2017

Zhangshi(張?) is a distinguished Chinese scholar, who is known as the South-east Three sages with Zhuxi(朱熹) Luzujian(呂祖謙). He is well known for his influence through exchanges of ideas with Zhu xi, but the research on his ideas is rather poor. This paper aims to understand the ideology in general by looking deeper into the study of Zhangshi's self-cultivation. Contents of his self-cultivation especially emphasized the subject of the mind in the way establishing the unity of heaven and human within the theory mind based on metaphysical foundation. It would be very meaningful to study his theory of self cultivation in his ideological tendencies. this essay Based on the unity of heaven and human, especially uniting the ways of heaven and morality, this essay is approaches to the way of self-cultivation. This paper first examines the meaning of heaven and human for Zhangsi, and presents a self-cultivation method as a unified method in two categories of relationships This not only emphasizes the subject of the mind in the process of realizing the unity of heaven and human, but also to highlight the possibility of human becoming one with the heaven. This research will be an important research work in understanding Zhangshi's own philosophical system.

• Annual Conference on Human and Language Technology
• /
• 1993.10a
• /
• pp.437-447
• /
• 1993

국제 협약에 따라 한글에 관한 정보는 로마자로 표기해야 한다. 우리나라는 1959년 2월 로마자 표기법'을 제정, 수차례 개정을 통해 1983년 6월 문교부(Ministry Of Education)안을 발표했으나, 표지판, 역명, 교과서, 공공문서들에서 활용되었지만, 영자신문, 외국 학술지등은 M-R( Mccune-Reishauer ) 표기법을, 인명, 신문 및 방송매체 등은 혼합표기방식을 사용함으로써 인(人). 지명(地名), ID, 대표어등 정보 검색시 혼란을 야기시켰고, 개정안에 따를 표기 정정으로 수백억원에 가까운 예산을 낭비하였으며, 최근 ISO(International Standard Organization)에서는 남북한 단일화 및 기계적 변환을 요구하고 있으나, 반달표 표기곤란, 편리성 결여, 북한의 주장등의 사유로 제정등을 거론하고 있는 실정에 있다. 잘 쓰지 않는 ASCII 코드 중에서 반달점 폰트를 제작하고 단어, 문장, 문서를 STRING으로 받아 알고리즘화된 음운법칙을 적용하여 소리글자로 변환하고 MOE테이블에서 대응글자를 참조하여 기계적 변환이 가능하도록 하였으며, 세련된 디자인, 풀다운 팝업방식을 채택, 2HD 1장으로 국내최초로 개발하였다.

• Sim-seong Yeon-gu
• /
• v.33 no.2
• /
• pp.99-140
• /
• 2018

After a careful review on the concept of transference from the perspective of analytical psychology with Jung's view in the center, the author had proposed that an interpretation for the whole series of 'Rosarium Philosophorum' including its posterior part to which Jung didn't refer in 'The Psychology of The Transference' be carried out for the genuine understanding of transference. The symbolic meaning of the twenty woodcuts' pictures in 'Rosarium Philosophorum' could be interpreted as the alchemical stages of blackening, whitening, yellowing, reddening and etc. The transformation through each stage could be associated with the process of psychotherapy as well as individuation process and the meaning of transference could be elucidated as a kind of initiating process for the individuation process. The eastern traditional thoughts on psychic transformation and human development were also compared. The individuation process would be coexistent with the development of human relationship including the therapeutic relationship and the concept of human (人 and 人間) in the eastern traditional thoughts would have many meaningful implications for further studies.

• 한국HCI학회:학술대회논문집
• /
• 2009.02a
• /
• pp.1265-1271
• /
• 2009

'I-Ching Storytelling Web-Cartoon Game' suggested by Prof. Shim and Research Group may provide users with the opportunity of writing story based on I-Ching. I-Ching is the cosmological thoughts intrinsic to East Asian culture. In the perspective of the narratology, I-Ching can bee seen as a kind of database of narratives since it classifies all events emerging from the meet between the actor(human-人) and the background(time/space-天地) as the story material into 384 narrative elements(sequence) and 64 themes(motive), and consistently constructs their causal relationships. So while trying to articulate I-ching with the digital storytelling methodology, we developed the web-cartoon game. With this game, users can creatively make their own story as a play by freely interpreting, retrieving, and recomposing those 386 narrative elements and 64 themes with the I-ching's narrative guideline.