• 동양고전연구
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• 제37호
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• pp.411-439
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• 2009

부산(傅山, 1607~1684)은 명말청초에 매우 현실참여적 삶을 살았던 인물이다. 부산이 바라보는 당대의 지식인들은 정주(程朱)의 빈껍데기에 의지하여 도학선생이라고 허풍을 떨면서 자리만 지키고 있는 허수아비들이었다. 그는 리(理)와 기(氣), 성(性)과 정(情) 등만을 논의하는 것은 현실세계의 활발한 실용적 측면을 도외시한 채 추상적 사유에만 머물게 하여 현실 세계의 다양성을 무시하는 부작용을 낳는다고 보았다. 부산의 이러한 사유는 정치사상이나 문학론에 고스란히 드러난다. 그는 기적 세계보다 먼저 그것을 규제하고 통제하는 리가 존재한다는 송명 리학(理學)의 주장은 일종의 도덕적 이데올로기를 창출하여 봉건적 전제주의를 이론적으로 합리화하는 논리 틀을 제공한다고 보았다. 따라서 부산에게 있어 성인은 이러한 사회의 불합리한 요소를 척결하는 사회 개변가이며 혁명가였다. 부산은 문학도 활발발한 기의 세계를 표현할 수 있어야 한다고 보았다. 자유분방한 광(狂)의 경지, 창조적인 경지가 진정한 문학이라고 보았다. 옛 문체나 흉내내면서 고답적인 작문을 하는 것은 천기(天機)의 자연스러움을 거스르는 행위였다. 글은 변화무상한 활발발한 세계를 표현할 수 있어야 하는 것이었다.

• 한국철학논집
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• 제53호
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• pp.63-100
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• 2017

이 글에서는 정재 남대년(1887~1958)의 학문과 사상을 리기심성론에 관한 견해, 유교경전해석, 역대인물평으로 나누어 살펴보았다. 먼저 리기 심성론에 대한 정재의 견해를 살펴보면, 정재는 리무위(理無爲), 기유위(氣有爲)의 주장을 평생 견지하였다. 다음으로 스승 간재의 성사심제설(性師心弟說)에 대한 정재의 입장을 살펴보면, 그것이 공자와 맹자의 도통을 이은 것이라고 평가하면서도, 심의 주재성이라는 측면은 잘 드러내지 못한다고 생각했던 것으로 보인다. 마지막으로 심즉리설에 대해서는 비판적 입장을 견지하였다. 정재의 유교경전해석을 살펴보면, "논어"와 "맹자"를 중심으로 하여 사서에 대한 해석이 대부분을 차지하는데, 이는 사서를 중시했던 주자 이래의 성리학의 전통을 이은 것이라고 하겠다. 정재는 "논어"의 해석을 통해서는 인과 효의 중요성을 강조하였고, "맹자"의 해석을 통해서는 사단과 사덕의 관계를 정밀하게 규명하고, 사(士)로서의 자의식을 보여주었다. 또한 "대학"의 자기설(自欺說), "중용"의 계구설(戒懼說)을 분석하기도 하였다. 또한 정재는 그의 "정재집"에서 중국과 우리나라의 여러 인물에 대한 평가도 진행하였는데, 그 평가의 기준은 절의와 식견이었다. 정재는 굴원과 노중련의 충성과 절의를 높이 평가하였으며, 진덕수는 학문적으로 뛰어난 분이었지만 출처에는 문제가 있었다고 평가하였다. 청의 육롱기와 장리상을 비교하면서, 육롱기가 이적의 나라인 청나라에서 벼슬을 한 것은 절의를 저버린 것이었다고 평가하였다. 정재는 우리나라의 인물들에 대해서도 평가를 진행하였는데, 포은은 우리나라에서 리학을 연 분으로, 정암은 지치를 회복하려 한 분으로, 퇴계는 해외 주자의 적전(嫡傳)으로, 율곡은 내성외왕을 실천한 유학의 표준으로, 스승 간재는 당대의 진실한 학문을 지닌 분으로 평가하였다.

• 한국의류학회지
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• 제42권5호
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• pp.769-785
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• 2018

This study focused on similarities between modern philosophical Nomadism and the thoughts of Korean people as well as analyzed the correlation between modern Nomad fashion and Korean traditional costumes. This study aims are as follows. First, to establish aesthetic characteristics by examining modern Nomadism and Korean thoughts. Second, draw the principles of design expressions of modern Nomad fashion and Korean traditional costumes. Third, analyze correlations between them. The method of this study was a literature review and an analysis of related photos. The study results are as follows. First, Nomadic aesthetics are characterized by the formation of complex diversity with the variability of fusion and separation through liquidity in an ambiguous boundary; in addition, various possibilities and harmony are the characteristics of Korean aesthetics, held by a holistic thought based on the vision of the universe of Qi (氣). Second, Nomad fashion appeared as variable designs through repetition and the overlapping of forms, and irregular designs were noticed through repetition and the overlapping of circles, quadrangles, and angles in Korean traditional costumes. Third, similarities in the creation of liquidity, variability, and de-territoriality based on modules can be found; in addition, common principles can also be drawn from the appearing design expressions.

• 대한예방한의학회지
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• 제19권3호
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• pp.11-19
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• 2015

Objective : This study aimed to develop and preliminary validate the Mibyeong Questionnaire (MQ) based on Deficiency-Stagnation pattern, which was report of a person's health condition that comes directly from the person. Method : The first phage of developing a MQ was to generate and exhaustive list of all MQ issue that are relevant to the domain of interest, using literature research and expert group discussions. Through those steps, we established MQ with 33 items divided into two parts: 21-item deficiency pattern and 12-item stagnation pattern. The second phage, we examined the preliminary tests of reliability and validity including the 16-item Deficiency of MQ (16D-MQ), with data (n=1,890) already collected on the Korean medicine data center in KIOM. Results : Exploratory factor analysis revealed three factors of the 16D-MQ. These factors were fatigue(Qi, 氣); psychic and physical elements(Shen, 神); and skin and hair(Jing, 精). Cronbach's coefficient alpha was 0.876 and the intraclass correlation coefficients was 0.368-0.538. In support of criteria validity, the 16D-MQ was weakly correlated with EQ-5D and physicians's opinion, but it was acceptable. Conclusion : The MQ shows that it has an appropriate level of internal consistency and validity. We think further study to reveal its reliability and validity, including stagnation pattern as well as deficiency pattern, is needed.

• 동의신경정신과학회지
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• 제19권3호
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• pp.195-203
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• 2008

Objective: 'GyoGam-Dan' is known as a medicine to cure depression in Donguibogam (traditional Korean oriental medicine book). GyoGam-dan which is composed of Cyperi Rhizoma L. and Poria cum Radix pini has been used by basic prescription of asymptom related to all kinds of Qi(氣) disease. Although it has been clinically used for a long time, its safety have never been proved till now. Methods: We had collected data of 610 cases of patients taking 'GyoGam-Dan' at Wonkwang univ. oriental medical center for a period of three years (2005.3.09-2008.04.30). On the patients' blood, the levels of LFT and RFT were examined and the residual levels of heavy metals and pesticides were measured. Results: There were 610 patients who had taken GyoGam-Dan for about three years. In the patients, the most common diseases is depression, followed by palpitation, and then insomnia. Among the patients' estimations on its effectiveness, there were many of positive ones. The blood analyses of patients who had taken GyoGam-Dan did not show any problems and moreover there was not any problems in the levels of residual heavy metals and agricultural pesticides. Taken together, GyoGam-Dan was proved to be a safe medicine for health. Conclusions: Our clinical and chemical studies show that GyoGam-dan has the anti-stress effect and is a safe medicine of which side effect does not exist. Hereafter, Nigorous clinical trial on GyoGam-dan is required.

• 대한한의학원전학회지
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• 제21권3호
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• pp.297-306
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• 2008

Background : Gigong(氣功, Qigong) is one energy-healing intervention used to prevent and cure ailments and to improve health through regular practice. Although Gigong(氣功, Qigong) - neither itself nor its postulated mechanism of action - are within the paradigm of modern Western medical science, effects on the human body could be possible. Objectives : This study aims to review the bibliography, biological responses and therapeutic effects of Gigong. In the process, this review will grasp trends in this field of studies and will direct further researches into the right direction. Method : The computerized Korean databases were searched from their respective inceptions up to January 2008. The search terms used were 'Gi(氣, Qi)', 'Gigong(氣功, Qigong)', 'Doin(導引)', 'Training', 'Bioenergy', 'life nurturing' and random or Korean language terms related to Gigong. Several specialized journals were also manually searched for relevant articles. Result : Since the 1990's, Gigong papers in the Korean Literature is increased. Clinical research studies are among the most control design study. Research subjects are less patient than the general public. The most common treatment disease was Musculo-skeletal disorder Conclusions : The depth study for the each Gigong(氣功, Qigong) is needed. Specifically, I think it should be a clinical studies and qualitative research methods for evaluation are needed.

• 대한한방내과학회지
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• 제32권3호
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• pp.435-443
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• 2011

Fahr disease (FD) is a rare neurological disorder characterized by presence of abnormal and associated cell loss in certain areas of the brain, mostly in basal ganglia, thalamus, cerebellum and subcortical areas. Approximately two-thirds of the patients are symptomatic. The most common neurological manifestations include movement disorders, cognitive impairment, cerebellar signs and speech disorders. We report one case of estimated FD through brain computed tomography (bilateral calcifications of basal ganglia, thalamus, centrum semiovale, subcortical white matter of occipital lobes, cerebellum). At the first time of treatment, he complained of tremors in his upper limbs. We diagnosed the patient as deficiency of qi (氣) and movement of phlegm-heat-wind (痰熱風動) type according to symptoms and treated by herbs and acupuncture of oriental medicine. During treatments, we evaluated how well the oriental medical treatments were working using visual analogue scale (VAS) and amplitude of hands. After the oriental medical treatments about tremor, VAS dropped from 10 to 2 and amplitude of hands from 20 mm to 2 mm, but the ratio of brain calcifications was not changed. This study suggests that oriental medical treatments can be applicable to improve FD.

• 대한한의학원전학회지
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• 제26권2호
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• pp.105-120
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• 2013

Objectives: Sasang Constitutional Medicine(SCM) is a Traditional Korean Medicine based on the natural human emotions of joy(喜), anger(怒), sorrow(哀), and pleasure(樂). Therefore, in this paper I would like to construct SCM as a Mind-Body Medicine by studying the relation between SCM and psychotherapy focusing on control of emotions. Methods : I have researched the psychological characteristics of the four human physical constitutions, as described by SCM, and psychotherapy with an emphasis on the natural human emotions of joy, anger, sorrow, and pleasure as discussed in the works of Lee Je-ma(李濟馬, 1837-1900). Results and Conclusions : The joy, anger, sorrow, and pleasure in SCM do not simply refer to human emotions. They have an inherent nature(性), emotion(情) and Qi(氣). They are tied to the psychological characteristics of the four human physical constitutions and the relationship between body and mind. The turning point in the transformation from Sasang philosophy to Sasang therapy lies in these emotions. Sasang Constitutional Medicine, which focuses on 'mind matter' and diagnosing illness, emphasizes medicine and food(藥餌), along with health maintenance(調養). In particular, health maintenance requires the following mental practices. First of all, through countinuous awarness(恒戒) and self-reflection(自反), one needs to practice moderation(中) and restraint(節) of the emotions of joy, anger, sorrow, and pleasure. Therefore, 'inward reflection while sitting(坐思)' is necessary. In SCM, this is very similar to meditation in that it enhances psychological self-control through mental training or practice.

• 대한한의학원전학회지
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• 제25권3호
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• pp.79-116
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• 2012

Objective : Zhao Xian-Ke(趙獻可) was a doctor in the Ming(明) Dynasty. His representing book is "Yiguan(醫貫)". It is considered as a requirement to study the Mingmen academy(命門學說). "Xuanyuanfulun(玄元膚論)", volume I of "Yiguan" intensively mentions his medical viewpoint. The study investigates Zhao's medical perspectives by studying "Xuanyuanfulun". Method : "Xuanyuanfulun" is translated. "Yiguan" published by Chinese Medicine(中國中醫藥) Publish was used as basis. "Yiguan" published by Xuexiao(學苑) Publish was used for reference. I checked and researched for several parts shown in "Suwen(素問)" and "Lingshu(靈樞)". I researched for 'Master(主)' of a human being. Result : 1. 'Master' of a human being is intangible Huo(火) in Mingmen. 2. It may be hard for me to assent to the opinion of Zhao Xian-Ke that the inferior twelve organs should be regarded as inferior eleven organs naturally. 3. Yinyang(陰陽) is to relatively cope with a situation and its wonders are within Wu(無). 4. The study emphasizes the importance of Yang, Huo and Qi(氣). 5. The study separates the date (year, month, date and time) into yin and yang and the causes of an illness are found based on the concept and its treatment shall be performed. 6. Among Wuxing(五行), Shui(水) and Huo are especially important. 7. There are intangible Shenshui(腎水) and intangible Xianghuo(相火) separately from the Shui and huo of Xinshen(心腎). Conclusion : The medical philosophy of Zhao Xian-Ke has been deeper. In addition, it will provide much help while understanding volumes 2 - 6 of "Yiguan" and apply to the clinical tests. I think it is not the problem, which is the right meaning of 'Master' in the "Xin is monarch of the organs" of "Suwen Linglanmidianlun(靈蘭秘典論)" or 'Master' that concerned by Zhao Xian-Ke, but it is just the different sight of the human being.

• 대한한의학원전학회지
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• 제23권6호
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• pp.27-44
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• 2010

In order to setup the diet guideline of five grains, five meats, five fruits, and five vegetables for the diseases of five organs, I reviewed the their tastes by comparing "Naekyeong" with "Euhakibmun", "Dongeuibogam". 'Ma(麻)' in "Naekyeong" means not a hemp, a ramie or a jute, but a sesame(胡麻;참깨). 'Maik(麥)' in it means both a barley(大麥;보리) and a wheat(小麥;밀). 'Guak(藿)' in it means bean leaves(콩잎), leaves of a red-bean(팥잎) or brown seaweed(海藻;미역). 'Gyu(葵)' in "Euhakibmun Jangbujobun(臟腑條分)" is a miswritten word for 'Welsh onion' caused by similarity of shape of word. Food of a salty taste according to five elemental arrangement in "Naekyeong" is really salty according to "Euhakibmun" and "Dongeuibogam". But a barley(大麥) and a wheat(小麥) of sour taste are bitter, a chicken of sour taste or hot taste is sweet, nonglutinous millet of sour taste is sweet, an apricot of bitter taste is hot, a sesame seed of sweet taste is sour, a nonglutinous rice of hot taste is sweet, and a horsemeat of hot taste is bitter according to them. There are two ways to recommend the food for diseases of five organs. One way is to promote or control the Qi(氣) of five organs according to "Somun(素問)" and "Euhakibmun Jangbujobun", the other way is to build up the Yin(陰血) of five organs according to "Yungchu(靈樞) five tastes(五味)". The two different ways are not contradictory to each other, but complement on the view point of their substances(體) or actions(用).