• The Journal of Korean Medical History
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• v.17 no.1
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• pp.3-29
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• 2004

This study is on the philosophy and medical science of Lee Gyu Jun, who is the author of SoMunDaeYo and UiGamJungMa. Lee Gyu Jun proposed that Providence is made of Ki, and the Pure Good of Ki is the composing principle of the universe. The Ki could be Pure Good because it embraces Reason of Law inside itself, as a part of itself. This developed as a result of absorbing the ideas from Han and Tang Dynasty's' Ki-Philosophy trend, the latter half of the Joseon Dynasty's Heart Nature Doctrine centered Ri(理:reason)-Monism trend, and Sim (心:heart) centered teachings of Wang Yang Ming, etc. Later, his philosophical Ki-Monism(氣一元 GiIlWon) and SimAngKiReon(心陽氣論) appears exactly in medical science and continues on to Ki-Monism(氣一元 GiIlWon) and SimHwaReon(心火論).

• The Journal of Korean Philosophical History
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• no.41
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• pp.185-222
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• 2014

Nog-Moon Yim Seong-Joo(녹문 임성주) is a philosopher of late Choseon Dynasty of the 18th Century. He concluded that the debates between the school of Ho and that of Rack originated from the seclusion of Li(理) and Ki(氣), and theorized the new Li and Ki theory according to his own perspective. The prime point of Nog-Moon's Philosophy is said to be Li-Ki dongshil(理氣同實), Mind and Nature ilchi(心性一致) ; he proves his prime potints based on his pure and clean Ki substance. Thus Li-Ki is reduced to monism from dualism, and Mind-Nature(心 性) is reduced to mind. Since the basis of the existence of Mind is Ki(氣), Nog-moon's theory of Substance is concluded to be Ki-monism. Nog-Moon presents his great philosophy of Ki monism suggested by Jeong Myeong-Do's monistic methodology; he explains the universality of Substance and the diversity of Phenomenon with the logical structure of ilwonbunsu(一原分殊). The characteristics of Nog-Moon's philosophy is that ilwon(一原) and bunsu(分殊) are bonnyeon(本然) identical, which means Substance and Function(體用) are identical, or bonmalilchi(本末一致). It means Mind and Nature are bonnyeon(本然) identical, Ki and Mind and Nature are identical. With the expression of seongrihak (性理學) Gijil(氣質) is not different from bonnyeon(本然). Therefore 1 define the philosophy of Nog-Moon had been built on the context of a sage.

• (The)Study of the Eastern Classic
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• no.71
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• pp.129-146
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• 2018

Choi Han-gi(崔漢綺)'s system of ideas is roughly called Ki-philosophy(氣哲學) because he presupposes ki(氣) as the foundational element as well as operational agent of the whole universe. Choi suggests that each extant entity should try to approximate itself to the greater cosmic operation and changes[大氣運化], thus achieving an harmonious unity with ilki(一氣), the ultimate originator as well as principle of the universe. In order to make this happen, he proposes that one execute chuchik(推測), a kind of empirical reasoning, which is gradually sharpened through expanding and accumulating his experiences of the outer world. Continuous practicing of chuchik(推測) helps one enlarge his conceptual, experiential and existential horizon much more greatly than could otherwise be possible. Such an expansion of the self naturally brings about one's ultimate development as an ethical, responsible, sociable and even cosmic being. Seen in this respect, chuchik(推測) is not simply a cognitive maneuver but a powerful catalyst which help bind all entities under heaven in a great harmonious whole.

• Archives of design research
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• v.9
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• pp.1001-1008
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• 1994

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2001.11a
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• pp.69-74
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• 2001

This study proposes interpretation on techniques as planning methods for environmentally friendly housing estates in a view of Kim young-ok′s Ki philosophy which is based on the east asian studies. through consideration on the environmentally friendly concept with case-studies. When residents make places for a community and participate in controlling housing estate, it is necessary to get harmonized and united among them. This is needed to better understand it in confucianism which regards practicing of humanity as the best of virtue of fellowing the way of heaven. Interests of the western in enviromental1y friendly housing estates are still limited to purpose of comfortableness, convenience, and capability. But, on the Ki philosophy, a ultimate purpose of environmentally friendly housing estates is not for the matters of western interests, but "health".

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.16
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• pp.6997-7002
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• 2015

Background: In cervical cancer patients it has been reported that there in a significant Ki-67/MIB-1 expression is correlated with survival in cervical cancer patients. However, the prognostic value is still not well understood. Materials and Methods: In the present meta-analysis the prognostic value of Ki-67/MIB-1 with regard to overall survival (OS) and disease-free survival (DFS) in cervical cancer was investigated. The databases of PubMed, ISI Web of Science, Cochrane Central Register of Controlled Trials, EMBASE, Science Direct and Wiley Online Library were used to identify appropriate literature. Results: In order to explore the relationship between Ki-67/MIB-1 and cervical cancer, we have included 13 studies covering 894 patients in the current meta-analysis. The effect of Ki-67/MIB-1 on OS for pooled random effects HR estimate was 1.63 (95%confidence interval (CI) 1.09-2.45; P<0.05). The pooled HR for DFS was 1.26 (95%CI 0.58-2.73; P>0.05) and the subgroup analysis indicated Ki-67/MIB1 was associated with DFS (HR=3.67, 95%CI 2.65-5.09) in Asians. Conclusions: According to this meta-analysis, Ki-67/MIB-1 has prognostic value for OS in patients suffering from cervical cancer. For better evaluation of the prognostic role of Ki-67/MIB-1 on DFS, studies with larger numbers of patients are needed to validate present findings in the future.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• Korean Journal of Social Welfare Studies
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• v.44 no.1
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• pp.217-237
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• 2013

It seems that it is hard to find the idea of social welfare from Confucianism if we consider it as feudalism. However, there is plentiful source of philosophical anthropology and social philosophy in Confucianism. It is the matter of how we understand Confucianism. This paper tries to look over the misunderstandings of Confucianism, and find out its essence from the view of philosophical anthropology and social philosophy. We could elicit the philosophy of social welfare from the series of work. Confucianism contains the idea of communalism on a view of human being. It means that he is born to be communal, not individual. Therefore it regards individualism as a vice. This let us conjecture the fact that Confucianism has different philosophy of welfare from the western culture which is based on the individualism. It will make us reflect upon the problems caused by individualism nowadays. Confucianism concentrates on the spiritual welfare no less than material welfare. If we state the word "welfare" differently into "happiness", Confucianism regards that the real happiness comes from the spirit, not matter. The spirit aims to realize moral value such as love, righteousness, and courtesy. Therefore Confucianism's philosophy of welfare ideally aimed the society that morally harmonized among people. The ideal of family-minded society was what it tried to realize.

• The Journal of Art Theory & Practice
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• no.3
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• pp.155-172
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• 2005

Kim Whan-ki is an unusual instance in Korean modern artists, who payed attention to emotional and expressive effects of colors. The color of Whan-ki's paintings have been recognized as linked with 'blue' in spite that he used colors within the category of 'Colors of Five Directions(五方色)', which are traditional oriental colors composed of red, lue, yellow, white, green and black. Kim Whan-ki unearthed upon similarity of Five Directions Colors to the three(five) primary colors which modern abstract painter like Mondrian layed down. Whan-ki switched the five directions colors to modern ones. Kim Whan-ki's dot painting in which pure and watery color is sucked in ground is modernistic adaptation from ink painting. He packs a dot with sky and earth, moon and stars, forest and tree, birds and flowers, friends at his hometown, wind, sound and so on. Putting tens of thousands of these shapes and colors into a dot is modernistic version from ink painting. In that point there is a possibility to say that 'dark blue' of the dot painting is 'Hyun-saec(玄色)'. Eventually we can make sure that Kim Whan-ki's view of Art originated in oriental philosophy and beauty.

• Journal of the Korean Chemical Society
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• v.49 no.5
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• pp.503-512
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• 2005