• 제목/요약/키워드: taoism

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"동의보감(東醫寶鑑)"화도가사상적관련성(和道家思想的關聯性) (The relation between Dong-$\breve{u}$ibogam and Taosim)

  • 정창현
    • 대한한의학원전학회지
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    • 제20권2호
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    • pp.25-30
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    • 2007
  • It is well-known fact that Korean medicine is related to Taoism. Dong-$\breve{u}$ibogam(東醫寶鑑) was written by Heo-Jun(許浚) in Jo-seon(朝鮮) dynasty. Heo-Jun complied all of past studies on Korean medicine in this book. On the basis of Naegyoung(內徑), he accepted the theory of four eminent physicians of the K$\breve{u}$m and Won Dynasty(金元時代) in ancient China and Eubangyouchui(醫方類聚), $\breve{U}$irimch'waryo(醫林撮要), Hyang-yakjips$\breve{o}$ngbang(鄕藥集成方) in Jo-seon. Especially, Dong-$\breve{u}$ibogam is so characteristic of Taoism than any other medical books written in China or Korea before. In this study, I researched the relation between Dong-$\breve{u}$ibogam and Taosim on the views of authors, organization, reference hooks, contents.

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도(道)와 정신치료에 대한 고찰 (Circulation, priventive medicine, Korean Oriental medicine Taoisma)

  • 구병수
    • 동의신경정신과학회지
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    • 제8권1호
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    • pp.167-182
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    • 1997
  • The fallowing result are obtained through study on the Dao expressed in Korean Oriental medicine and Taoism 1. Putting importance in all, circuration, preventive medicine and psychosomatic medicine is similar to Taoism and Korean Oriental medicine.2. Perfect understanding of No-striving and Emptiness in Taoisma and expension of meaning of Self-transcendence and Empathy can be of use to medical cure.3. Perfect understanding of Dao is essential in maturity of therapist.4. Psychotherapy of Korean Oriental medicine agree with Psychoanalysis and Daseinanalysis from the point of view of the holism.5. Korean oriental medicine is medicine of Dao and Dao is a great help to recover patient's heath.6. The disrase come to dishamony of Qi in Korean Oriental medicine and Taoism.Through the above result, the new cure will come on the basis of Dao, and it will need enlightening Dao to prevent from psychosis.

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유교(儒敎)와 도교(道敎)에 있어서 수행(修行)과 그 전통 (The Practice of tradition in Confucianism and Taoism)

  • 양은용
    • 대순사상논총
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    • 제17권
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    • pp.35-48
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    • 2004
  • The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.

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왕빙의 "노자(老子)"이해에 관한 고찰(考察);"황제내경소문주(黃帝內經素問注)"를 바탕으로 (A Study on the Wang-bing's Comprehension of No-Ja(老子) in Hwangje-Naegyeongsomunju(黃帝內經素問注))

  • 김도훈
    • 대한한의학원전학회지
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    • 제19권4호
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    • pp.86-100
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    • 2006
  • For the purpose of understanding Wang-bing's idea, which was influenced by Taoism and Hyeonhak(玄學), I investigated the quotations from the No-Ja in the Hwangje-Naegyeongsonumju, and came to the following conclusions. 1. In the process of writing notes on the Hwangje-Naegyeongsomun, Wang-bing quoted No-Ja 19 times at 17 passages. Through this annotating process, he suggested the vision of the universe and the vision of the formation of all things. And he emphasized that abstaining from desire and satisfaction are essential for one's well being. In other words, he insisted on following the rules of EumYang(陰陽) and Fourseasons, to preserve Cheonjin(天眞). 2. Wang-bing wanted to establish a systematic medical theory by revising the Hwangje-Naegyeongs omun. In the front part, where he mentioned contents of jeonwongibon, he tried tosearch a way of well being, through taking care of one's health. And there his Taoistic idea becomes obvious. 3. The Hwangje-Naegyeongsomun was written under the influence of Hwangno(黃老) idea - the series of Taoism of Chunchu-Jeonguk(春秋戰國) era. Likewise Wang-bing's revision on the Hwangje-Naegye ongsomun was based on the Taoism of Dang dynasty, which succeeded to the WiJinHyeonhak(魏晉玄學). This shows a series of relationship. 4. It is no wonder that Wang-bing used quotation from scriptures of Taoism in his annotating work on the Hwangie-Naegyeongsomun, The fact that this quotations are mainly mentioned in the front part, also shows that he emphasized the theme of well being, by intention.

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종교의 영향을 받은 동아시아 복식미의 연구 - 불교.도교.유교를 중심으로 - (A Study on East Asian Costume Beauty, Affected by Religion - Focusing on Buddhism, Taoism, and Confucianism -)

  • 서봉하;김민자
    • 복식
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    • 제58권2호
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    • pp.93-106
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    • 2008
  • Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

조탁(曺倬)의 이양편(二養編)에 나타난 양생사상(養生思想) 연구 (A Study on Yang-Saeng in Cho, Tak's Yi-Yang-Pyun)

  • 임병묵;소경순;김광호
    • 대한예방한의학회지
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    • 제1권1호
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    • pp.1-13
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    • 1997
  • Cho, Tak(曺倬)'s Yi-Yang-Pyun(二養編), first published in the 12 year of Kwang-Hae-Kun(光海君) era(1620), is composed of two parts. The first part is an edition of various Confucian scriptures that is used to control and restrain the mind. The second pan, considering mostly of contents borrowed from medical works, anthologies and books on yang-saeng(養生), is used to maintain the well-being of the body. Yi-Yang-Pyun shows several distinct characteristics of Yang-saeng ideas. first, it follows the teachings of Yi, Hwang(李滉) which denotes the state of body and mind according to the Kyung(敬) philosophy. 'Kyung' is a state of being that does not require bondage as it automatically reveres the mind. Therefore, actively fostering the body and mind is to maintain this respective state of being. Second, it has summarized and arranged certain medical contents from the Dong-Eui-Bo-Kam(東醫寶鑑) for the purpose of discovering the truth underlying one's body in an effort to pursue the logics of universal nature. Third, although it was based on the contents of Confucianism related books, it widely encompassed the regimen of Taoism. Fundamentally, the Confucian had regarded the Taoism as a heretic, but accepted it in e influence of Zhu xi(朱熹) who interpretated Can-Tong-Qi(參同契) with Confucian perspectives and put in practice the regimen of Taoism. In this context, Yi-Yang-Pyun also used jointly Taoism-related books with Confucian scriptures. Although Taoist regimen was accepted, elixir(外丹), conjury of Taoist hermit(神仙方術) and issues which run counter to morality like sexual practices(房中術) were not. Most of regimens used were related to disease-prevention and health-enhancement like breathing(服氣法), gym-nastics(導引), Diet(服餌) etc. Ideas of Yi-Yang-Pyun, written from Confucian perspectives, latter heavily influenced on scholars of inner elixir(內丹).

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관우(關羽) 신격화(神格化)와 종교적(宗敎的) 활용 양상 고찰 (Research on Guanyu's Anthropolatry and Aspects of Religious Leverage)

  • 배규범;민관동
    • 비교문화연구
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    • 제47권
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    • pp.101-129
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    • 2017
  • 본고는 관우(關羽) 신격화(神格化)가 일종의 문화현상으로 발전하게 된 것은 역사상 관우의 충의무용(忠義武勇)과 함께 민중들이 갈망하는 영웅출현의 심리작용, 그리고 그것을 적극적으로 활용한 종교계의 활동과 긴밀하게 연관되었음을 전제로 한다. 이를 토대로 본고는 유(儒) 불(佛) 도(道) 삼교가 관우 신격화 과정에서 어떻게 종교적으로 활용하고 있는 지 그 양상을 살피는 것을 목적으로 하고 있다. 관우신(關羽神)은 유 불 도교에 있어서 독특한 경로를 밟으며 뿌리를 내렸다. 즉, 불교(佛敎)에서는 사찰(寺刹)을 지키는 '가람신(伽藍神)'으로 격상시키면서 토착화에 성공하였고, 도교(道敎)에서는 악마를 쫓고 재난과 고통에서 벗어나게 해주는 '삼계복마대제(三界伏魔大帝)'의 만능수호신(萬能守護神)으로 활용되었으며, 유교(儒敎)에서는 '유장(儒將)' 관우 이미지를 공자의 춘추대의(春秋大義)와 연결하여 '존왕양이(尊王攘夷)'라는 시대정신으로 재창조하였다. 즉 나라를 수호하는 충의(忠義)의 무신(武神)으로 삼아 이를 국가 통치 질서 확립의 수단으로 삼았음을 확인할 수 있었다.

증산(甑山)의 도가적(道家的) 경향(傾向)과 《무극도(无極道)》의 도교적(道敎的) 요소(要素) (JeungSan's Taoistic Tendency And The Taoism Element Of Mugeugto)

  • 고남식
    • 대순사상논총
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    • 제17권
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    • pp.1-33
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    • 2004
  • JeongSan(1895-1958) achieves spiritual enlightenment from JeungSan(1871-1909) in 1917. So JeongSans thoughts is origined from JeungSan's Cheonjigongsa. JeungSan's thoughts has a tendency of taoism. JeungSan's taoistic thoughts is chiefly revealed by taoistic human ripening, daily taoistic life. JeungSan maintain his taoistic thoughts through Shinto. JeungSan's Shinto is concerned in Bokhee's Yuk thoughts. Forwardly JeungSan synthesize a period from Cheonhwang. By the way Cheonhwang thoughts has a character of Meuweeihwa. This fact is out a special property of JeungSan's thoughts. That is, JeungSan's taoistic thoughts is related to ancient times Sinto. JeungSan's Shinto thoughts is concerned with JeungSan's taoistic thoughts. JeungSan's Shinto and Meuweeihwa thoughts is together related to JeungSan's Cheonjigongsa. JeungSan's Shinto is progressed by newly religious sacred work named Cheonjigongsa. JeungSan's Shinto is composed of a divine judgment to the universe and human. The Mugeugto is founded through JeungSan's Cheonjigongsa by JeongSan in 1925. The Mugeugto established JeungSan as a religious subject named KucheonEungwonNoiseongBowhoaCheonzonSangje. This treatise disscuss that the Mugeugto taoism is revealed by its turning up time, a religious subject and purpose. The Mugeugto appearence is concerned with Sinwon. JeungSańs Shinto thoughts is composed of a divine judgment that is built up JeungSan as a KucheonSangje. According to it, JeungSan's taoistic thoughts is taoism in the Mugeugto. The purpose of the Mugeugto is a JisangSinseon and a JisangCheonkug. A JisangSinseon thoughts and A JisangCheonkug is realized by JeungSan's Shinto.

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진단의 내단이론과 삼교회통론 (The Theory of Chen tuan's Internal Alchemy and Intermixture of Taoism, Buddhism and Neo-Confucianism)

  • 김경수
    • 한국철학논집
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    • 제31호
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    • pp.53-86
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    • 2011
  • 진단은 도교 내단이론의 정립자이며, 북송 이래 사상계에서 가장 큰 영향력을 남긴 인물이다. 그는 다른 종교의 장점을 자신의 이론체계에 받아들이고 있음을 분명히 선언하고 있다. 그는 도교 수련과정의 논리적 부족함을 메우기 위해 유교의 역학(易學)을 도교 비전(秘傳)의 역학으로 대치하고, 육신과 정신의 이중구조를 통합하는 방법을 모색하는 과정에서 선불교의 마음수행법을 자신의 체계 속으로 끌어들였다. 진단의 내단이론은 정기신(精氣神)의 개념에 기반하여 '연정화기' '연기화신' '연신환허'의 단계로 수련하는 도식이다. 진단이 말하는 내단수련이란, '도교 방식으로 해석한 "주역"의 근본원리에 바탕을 두고서 마음을 고요하게 하는 선(禪)의 수행으로부터 시작하여, 그 고요함의 끝에서 온갖 변화에 신묘하게 통할 수 있고 지혜가 충만한 상태에 이르게 되면, 미묘한 정(精)의 흐름을 간취하여 이것을 기로 변화시키는 과정을 거쳐서 결국 복귀무극의 상태로 돌아가는 것'이라고 할 수 있다. 이러한 과정을 그는 "무극도"를 그려서 표현했다. 동양철학은 인간을 '현상적 존재'와 '본원적 존재'로 구분한다. 이러한 '존재 규정'으로부터 수도론의 논리가 성립된다. '자아' 또는 '자기'라는 개념을 어떻게 규정하느냐에 따라서 '현상적 존재'로부터 '본원적 존재'로의 회귀 내지는 도약 방법이 결정된다. 도교 내단이론의 정립자라 할 수 있는 진단은 이런 측면에서 독특한 내단수련론과 삼교회통론의 체계를 확립한 인물이다. 오늘날은 '자아상실의 시대' 또는 환경오염으로 인하여 생기는 '난치병의 시대'라고 할 수 있다. 자아의 회복과 건강한 삶을 위해서 몸과 마음을 연결짓는 진단의 수련론에 대한 검토와, 여기에 기초한 새로운 수련법의 모색은 여전히 의미 있는 일이다.

도교 경전에 나타난 충효관 연구 - 『문창효경(文昌孝經)』과 『정명충효전서(淨明忠孝全書)』를 중심으로 - (A Study on the Concept of 'Loyalty and Filial Piety' in the Taoist Scriptures)

  • 조민환
    • 대순사상논총
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    • 제45집
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    • pp.37-67
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    • 2023
  • 이 논문은 『문창효경(文昌孝經)』과 『정명충효전서(淨明忠孝全書)』에 나타난 충효관을 중심으로 하여 도교가 지향하는 충효관을 살펴보고자 한 것이다. 한대(漢代) 이후 유학이 지배 이데올로기로 작동한 이후 효 관념은 국가와 사회를 이끌어가는 대표적인 덕목으로서 황제에서부터 한 개인에 이르기까지 모두 해당하였다. 도교에서도 충효를 강조하는 것은 마찬가지였다. 도교의 종파에 따라 효 그 자체를 중시하는 경우도 있고 효를 충과 함께 중시하는 경우도 있다. 특히 도교를 '세속에서의 인간관계망에서 요구되는 바람직한 행동거지를 잊어버리고 삶을 살아가면서 맞닥트리는 다양한 사물과의 관계를 끊는 것[絶世遺物]'으로 규정하는 것을 비판하면서 충과 효를 강조하는 '정명충효도(淨明忠孝道)'의 효도관 및 충효관은 유가의 충효관의 영향 관계를 보여주면서 동시에 도교의 효도관과 충효관을 보여준다. 도교가 지향하는 가장 근본적인 것은 불로장생하는 신선 되기 혹은 우화등선(羽化登仙)을 추구하는 것이다. 그런데 이 같은 신선이 되기 위한 전제조건으로 충효(忠孝), 화순(和順), 인신(仁信)을 행할 것을 요구한다. 충효, 화순, 인신을 강조하는 것은 유가와 동일하다. 하지만 그것을 통해 신선 되기를 추구하고자 하는 것은 유가에서 신선을 부정하는 것과 차별화된 사유에 속한다. 특히 정명충효도에서는 '절세유물'로 이해되는 도교관을 거부함과 동시에 충효를 통한 제가(齊家)와 치국(治國)은 물론 모든 만물에까지 충효의 이념과 실천을 강조하고 있다. 본 논문에서 유가의 효도관과 대비하여 본 도교 효도관의 특징은 세가지로 정리할 수 있다. 하나는 도교가 추구하는 장수(長壽)하면서 성선(成仙)하는 것을 효와 매우 밀접하게 관련짓는다는 것이다. 이런 점은 장수성선(長壽成仙) 신앙을 가미해 유가의 효도관을 개조하고 제고시킨 점이 있다. 다른 하나는 도교의 효도관에는 천인감응(天人感應)의 사상이 농후하다는 점이다. 효행을 하면 천지신명과 감응한다는 도리를 강조하면서 동시에 불효하고 불충한 경우 하늘로부터 재앙을 받는다는 사유를 제시한다. 마지막으로 친소(親疏)의 구별을 하지 않고 부모부터 천지 만물에 이르기까지 효도를 실천해야 한다는 것이다.