• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.73-92
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• 2004

The present article deals with the concept 'ekayāna' as the spirit of the times in the period of Unifying War in Shilla, which is embodied in the thought of Wonhyo and Euisang. This article is divided into five sections. Section I introduces the background of research history regarding the spirit of the age during the Unifying War, and explaines the reason why we adopted two thinkers such as Wonhyo and Euisang, especially the concept 'ekayāna' of the two as a subject for inquiry. Section II discusses on the hermeneutical difference between the Chinese Faxiang sect and Wonhyo regarding the interpretation of one passage from Saṃdhinirmocana-Sūtra, in which the relation between ekayāna and triyāna is explained. It is noteworthy that Faxiang sect places emphasis on the differentiation of triyāna, but Wonhyo gives emphasis to equality of ekayāna. Section III refers to the hermeneutical horizons of Wonhyo which is connoted in the interpretation of Saṃdhinirmocana-Sūtra, especially focusing on the concept 'ekayāna'. Here we can make a conclusion as follows; Firstly, the 'ekayāna' in Wonhyo is immanent in 'triyāna' and at the same time transcendental from 'triyāna', so to speak 'com-transcendetal' with 'triyāna'. Secondly, there is inseparable and unmixable relation between 'ekayāna' and beings. In another words, 'ekayāna' is śūnyatā. Thirdly, 'ekayāna' is a kind of universal truth(普法 pŭ fă) in that it offers the benefit to open and develop the immanent buddhadhātu of all living lives. In addition to Wonhyo's thought on ekayāna, section IV refers to the concept 'ekayāna' of Euisang. On Euisang, 'ekayāna' is 'the perfect teaching(圓敎 yuán jiào)' and 'pratītyasamutpāda'. From this point of view, we can conclude that the thought on ekayāna between the two, Wonhyo and Euisang is not different, and completely coherent. As a result, as it is concluded in section V, it is also clear that ekayāna has 'com-transcendental' relation to triyāna. Therefore we can safely make a conclusion that the spirit of the times in the period of Unifying War in Shilla among the leading thinkers is the vision for 'com-transcendency'.

• Journal of the Korea Safety Management & Science
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• v.9 no.4
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• pp.39-47
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• 2007

An industrial injury prevention has a basis on fundamental spirit of human respect rather than only injury prevention in company. The employer should recognize employee as a core part of an industrial management and use as a starting point of safety and health management rather than means of production. There are many reason for unsafety action without safety operation. The reason is no standard safety operation in company or the workers never get a enough education. Standard safety operation is prepared by paper for accurate directions and orders and operators must read the paper to prevent an error of action. Also an essential particular is safety of equipment and machine must be assumed to establish standard safety operation then safety of operations will be possible.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.111-142
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• 2016

'In-Jon(人尊)' is one of a concept which constitute the mainstay of Daesoon thought. To be superficial, the concept is appeared to be limited at a area of anthropology, but In-Jon is a large concept which includes ontology and epistemology. Because the essence of human being is connected with God and the such possibility is related to the mission of human being's subject who exists in world. Advanced researches to analysis of in-jon tend to focus on rise of human status but this study do on universal subject not particular subject. This is to elaborate the point of issue. The point of view as rise of human status overlooks problem of relationship between human entities. who ingenerate hierarchy. In-jon is the universal subject of philosophical subject concepts which western philosophy have taken as main problem since Descartes. So we have to consider In-jon to be conceptual continuity concerning stream of history of ideas and communicate with ideas. A precedent study on 'injon' concept has weak conceptual analysis, which only emphasizes the greatness of mankind as compared with others. But that can't reveal In-jon based on the Daesoon thought. So I try to engraft the concept on development of subject ideas to get academic objectivity. In-jon is great in having universal subject to expand the authority of God to all creation. That is the last goal which subject can reaches through the development. Considering this regard the research direction of this study is very encouraging and significant. Western philosophy has important philosopher of the three, Descartes, Kant, Hegel. Those are a spectrum who show an aspect of subject ideas. The subject idea has become the middle of philosophical system since Descartes in modern. It is the right and necessary process to philosophy because human being has spirit or reason connected with God. So In-jon in Daesoon thought is academic concept comprising ontological and epistemological properties. So I try to analyse In-jon through that and have In-jon join the ranks of mainstream academics in this paper

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.

• Journal of Korean Philosophical Society
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• v.115
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• pp.249-279
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• 2010

The Law of the Heart, which appears in the chapter "B. The Actualization of Rational Self-consciousness Through its own Activity" in Hegel's Phenomenology of Spirit represents that the self-certainty of the reason may be the another face of the Madness. The Reason's indubitable certainty is the testimony of the truth for Descartes, and it also plays a role as the moral maxim of the conscience for Kant. But this subjective certainty unavoidably leads to the Madness of self-conceit, which unifies the consciousness and the reality ignoring the difference between them. The typical attitude appearing in the reformer like Don Quixote and also romantic idealists reveals the fact that modern reason and the psychosis can be both faces of one and the same coin. The Mirror Stage, the Imaginary, and the Formula of the Desire in Lacan's Theory shows that the Image of completeness is the result of Mis-understanding. Even if the Mirror stage is necessary for the Formation of the subject, at the same time it should also lead to the next stage, i.e., the Symbolic Order. It is considered as the realm of the Otherness, which refers to the realm of language or that of law. If the Ego can't go through the symbolic castration acted on by the Name of the Father, he will be remained in the prison of the Imaginary. The Madness also shows the similar process. For Hegel the Discipline of the Labor or the Death as absolute Otherness that inevitably delays the Desire plays the same role as the name of Father. It may be the experience of Separation or that of Sublation of the individual towards the universal, which is equivalent to the experience of Symbolic castration in Lacan. Furthermore there may be the difference between Hegel and Lacan as the following; while in Hegel the experience of Separation is founded on the spontaneity of the Spirit, for Lacan it is to be compelled and structured by the absolute Other.

• Korean Institute of Interior Design Journal
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• v.18 no.6
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• pp.85-95
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• 2009

Since the early stages of philosophy in ancient Greece, reason has prevailed over sensation, based on the idea that it was the recognition of the ideal world existing as the archetype of objects. Abstract concepts followed geometric models, though they be invisible. However, from the beginning of 20th century, people began to be interested in the idea in metaphysical philosophy, that reason might not be a characteristic best representing the human spirit, and that a human being is composed of emotion, desire and the physical body, in addition to reason. The study shows that paintings and constructional space have shown similar changes through the stream of time, and have a synchronistic relationship within the range of the formative arts, based on the contemporary philosophy. First of all, it defines the change of contemporary thought and its analysis words. And consider the Corporality which is one characteristic of contemporary thought. This study shows the characteristic of the Corporality in the architectural space of Rem Koolhaas whom it selected the architecture who is influenced by Post-structuralism. In conclusion, It compares paintings and architectural space and looks into the correlations among them in the category of the Corporality which is a pont of view from contemporary thought. As a result of the comparison, the Corporality in paintings is defined as (1) An escape form Reason, (2) An emphasis of experienced events and (3) A destruction of forms. It defines the architectural space of Rem Koolhaas corresponding with the Corporality in paintings has a characteristic of (1) The space of Body without Organs, (2) Becoming spatial concept of events and (3) An Unrestrained Form.

• (The)Study of the Eastern Classic
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• no.59
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• pp.405-428
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• 2015

Painting theorists in Song dynasty often spoke 'Li' when they talked about paintings. But 'Li' of the song dynasty is not limited to the 'ethics'. First, it includes visible 'natural's truth', such as the differences of 'geography' and 'physics' between the depicted objects. Second, it also includes 'common sense' which was based on both the observation and the thinking. The theorists thought if the 'common sense' was improper in the painting, the whole work was invalid. Thirdly, it also includes 'the reasonable sense in special situation', which requires great imagination ability and elaborative faculty. For example, when playing wind instruments and stringed instruments in the same time at the same concert, the painter should accurately draw the different gestures of musicians according to that the wind instrument is 'sound when the finger lift' and the stringed instrument is 'sound after the finger have left' in that moment. Fourthly, it includes 'art reason', theorists call it as 'ShenLi' or 'MiaoLi'. 'ShenLi' or 'MiaoLi' require the creator to join the spiritual concept besides his observation and thinking. For example, 'banana in snow' is neither observed available nor thought of available, but is the result of spiritual concept of creators for seeking everlasting. And at last, it certainly includes 'the principle of ethics'. Painters often highlighted the ethical relations of the feudal nation and the value of individual gentleman through the allegory story of figure painting and even the sudden composition in the landscape painting. 'Geography', 'physical', and 'common sense' are required the meticulous observation and the rational thinking for the painted object. And 'the reasonable sense in special situation', 'the art reason', 'the principle of ethics' are required enhancing painting style in the painting artistic conception and realm of life based on the nuanced observation, making 'technology' into the 'Tao'. This is the six reasonable increasing requirements for the painting work. Therefore, 'seeking the final reason' is the fundamental spirit of painting theory of Song Dynasty.

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.211-220
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• 2019

It helps to wisely abstain from errors of the a priori subjective emotions related to human emotions, and orders emotions to make rational choices. These emotional happiness of human and moral sensitivities work directly or indirectly in rational choice of rational thought and reason. Abraham would have been troubled by the divine mandate to sacrifice a son who was only one, and a son who had been healed. Was his reason reasonable at this time? In rational reason, it can be said that the act of dedicating his son is an appropriate act, but is it possible in the human mind? Aristoteles also called human virtue virtue in good for human beings. Because happiness is also a mental activity, we have to know a certain degree about the mind. This ψυχή(psyche, spirit) spirit is an irrational element that is invisible but an intervention in rational principles. Also C. G. Jung states that all human beings have four dynamic psychological functions that are not visible, and that the mind is driven by these four functional dimensions. This means that the elements of S, Sensing, N, Intuition, T, Thinking, and Feeling are combined. David Hume also emphasized the principle of empathy, asserting that morality can not be derived from reason, and Max Ferdinand Scheler, before grasping the visual characteristics of a person, has already captured the whole feeling of the person, And that the value given to this feeling is the value, and that the function of emotion that is elevated to the perceived object by grasping the value through this process and the value is always preceded by the reason. Emmanuel Levinas states that emotional emotions of love are ahead of reason and that emotions precede human reasoning and rationality is the inability of emotional control that we need rational thought and rational and wise action as reason of control and temperance. As part of human emotional education, in the 7th curriculum, Bloom's cognitive, perceptive, and behavioral domain, which is a person with integrated thinking, is trying to be a moral practitioner. It focuses on how to act according to the direction of emotions for virtuous acts and how to develop emotions for emotions on behalf of vicious acts. We can design the possibility and direction of cultivating human emotions and emotional happiness and happy sensitivities by the principle of strengthening virtue and the principle of elimination of ill feeling.

• Journal of the Korean Society for Railway
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• v.10 no.2 s.39
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• pp.161-166
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• 2007

Recently, The business environment is very rapidly changed and complicated. Therefore, the companies are confront with the biggest difficulty. To overcome this difficulty, the management should be able to accomplish the human resources management and the efficient business management. Korea railroad industry has a close association with national life as it carries out public works based on its public nature as well as purses the corporate spirit. For that reason, Korea railroad industry has a great spin-off on national economy and exerts a tremendous impact on the improvement of productivity around the industries and the international competitiveness at aspect of efficiency resulting from business rationalization. Railroad system can be described as organic. Railroad Employs take a great role in this system. According the psychology and the Organization Behavior, the decision maker's personality and employee' work satisfaction have influence on performance. The purpose of this study is to examine the Railroad Employs' Personality and Work satisfaction which influence on the efficient business management.

• Proceedings of the KSR Conference
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• 2005.05a
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• pp.1-13
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• 2005

Recently, The business environment is very rapidly changed and complicated. Therefore, the companies are confront with the biggest difficulty. To overcome this difficulty, the management should be able to accomplish the human resources management and the efficient business management. KR(Korea Railroad) has a close association with national life as it carries out public works based on its public nature as well as purses the corporate spirit. For that reason, KR has a great spin-off on national economy and exerts a tremendous impact on the improvement of productivity around the industries and the international competitiveness at aspect of efficiency resulting from business rationalization. Railroad system can be described as organic. Railroad Experts take a great role in this system. According the psychology and the Organization Behavior, the decision maker's personality and employee' work satisfaction have influence on performance. The purpose of this study is to examine the Railroad Experts' Personality and Work satisfaction which influence on the efficient business management.