• The Journal of Korean Academic Society of Nursing Education
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• v.11 no.2
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• pp.142-150
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• 2005

Purpose: This paper is a basic study aiming the establishment of Health theory according to korean culture. Especially planned to reveal the types of recognition on concepts of health in korean elderly. Methods: This study is using the Q-method, to collect rightly the concepts of objects in health. Results: This analysis shows us the 4 independent types of recognition about concepts of health in korean elderly as follows. Type Ⅰ: traditional & accommodational type, They positively agree to the concepts of health immanent in Shamanism, Buddhism, Confucianism, Taoism and folk customs. Type Ⅱ: modern & depedent type, They not only interpret concepts of health scientifically and modernly, but also positively accept the concepts of health in oriental medicine. Type Ⅲ: western medical & self-leading type, They interpret concepts of health scientifically and western-medically. Type Ⅳ: naturalistic & self-reliance type. They consider positively searching for well-being as health rather than simply situation devoid of diseases. Conclusions: All 4 types we can see that the fundamental concepts of health in korean elderly are complicated not only with mere western-medical concept of health, but also with concepts of health in oriental medicine, Confucianism, Buddhism, Taoism, Shamanism which represent the oriental view of world.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.129-143
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• 2009

In this paper, we will discuss the main characteristics of Korean traditional medicine and their bond with the philosophy of Noja(老子) to ultimately examine how "Dodeokgyeong(道德經)" affected medicine as a pragmatic field of study. Noja(老子) viewed the universe and the creatures living in it to be constituted by gi(氣), and that everything continuously moves and changes as a result of the conflicts between two opposing energies within, eum(陰) and yang(陽). "Hwangjenaegyeong(黃帝內經)" is about how this theory is applied to human lives. "Dodeokgyeong" speaks of the Heaven, Human, and Do accordance, offering the theoretical basis for the correspondence between nature and human in the "Hwangjenaegyeong", where the Heaven, Human and Do(道) accordance theory is embodied into each element of the human vital activity, establishing the identity of Korean traditional medicine as natural medicine. Noja declared life in accordance with Do(道) as an ideal way to live. "Hwangjenaegyeong" applies this idea to human vital activity setting the realization of Do the ultimate goal of life and offers actual guidelines. The preventive aspect of Korean traditional medicine is the characteristic most affected by "Dodeokgyeong". "Hwangjenaegyeong" and "Dodeokgyeong" both recognized the relativity of objects, and spoke of harmony and balance as the answer to conflicts between matters.

• Journal of architectural history
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• v.10 no.2 s.26
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• pp.7-19
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• 2001

Ip-am valley, located at the eastern remote part of Korean peninsular was the place where a remarkable Confucian scholar Chang Hyon-gwang spent his secluded days. A large upright stone, called Ip-am, and undulating streams nearby were surrounded by mountains, which formed a large enclosed valley. After selecting 28 natural and artificial places, Chang named each of them. Chang compared the relationship between Ip-am and the 28 places with that of the Polestar and 28 Lunar Lodgings, which were known as the ancient Chinese astronomical concept. Also, Chang regarded the valley as a place where the Taoistic Deity could stay. Chang, who had deep knowledge of astronomy, wrote some books on it. It could be said that the comparison of his hermitages with the Polestar and the 28 Lunar Lodgings resulted from his deep passion for astronomy. He considered the Ip-am valley to be the core of the universe like the Polestar is the core of the celestial world. Some stars like the Polestar or the Dipper were regarded as the Deities of Taoism. We can find that Confucian scholars of the middle Choseon, like Chang Hyon-gwang, also tended to have some concern about Taoism.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.14 no.2
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• pp.47-57
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• 2008

This paper aims at the comparative study of practicing Buddhism and Taoism related to "life gate". The term "life gate", as a physiological entity of disputed morphological identity, first appears in The Inner Canon where it refers to the eyes. Reference to a "life gate" as an internal organ body first appears in The Classic of Difficult Issues which states, "The two kidneys are not both kidneys' The left one is the kidney, and the right is the life gate." Successive scholars refers to life gate as a gi point of Taoists.. The question of the life gate invited little discussion until the Myeong and Cheong Dynasty, when various different theories were put forward. Especially Jin Sa-taek says "life gate" is the governor of the twelve place in the human body, throwing light on the meaning of it. Not that life gate denotes a local point, it does a system of life gate. Generally speaking, life gate designates cinnabar field. I think that the human body produces essence by way of life gate. That is, the human body is unified by the system of life gate. Life gate is not only the source of infusing the engine of the human body with vital energy but also as well as gi-point.

• Journal of Korean Academy of Nursing
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• v.24 no.2
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• pp.251-263
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• 1994

This paper reviewed the concept of the environ ment in Korean traditional thought according to Shamamism, Buddhism, Confucianism, and Taoism. The differences in the views of the environment between Korean traditional thought and Western thought were compared according to the ontological point of view. This study attempted to investigate the concept of environment, one of the four metaparadigm(human, environment, health, nursing)as it is experssed in Korean traditional thought. However, it was difficult to find the concept of environment separated out in the traditional thought pattern. Instead, environment concepts are represented in the natural views and universal views. Even though the four traditional thought patterns (Shamaism, Buddhism, Confucianism and Taoism) represent some difference in their view of nature, the combination of natural and human harmony, anti-dichotomy and so forth are emphasized in common in four thought patterns. Korean traditional thought includes a more comprehensive meaning than the unitary-transformative perspective discussed in modern Westen thought patterns. Environment has been dealt with in narrow view until now. Now we avoid this narrow view and must regard environment as an integrated concept with person. Through this research, it is hoped that a contribution will be made to the development of nursing knowledge suitable to Korean culture.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.193-222
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• 2009

There is no place in the scriptures of Daesoonjinrihoe(大巡眞理會) where Indian philosophy is directly discussed. The philosophies dealt with in Daesoon thought are mostly those of Christianity, Confucianism, Buddhism, and Taoism. Of course, the thoughts that are not widely known and those that are not considered to be worth comparing with the Daesoon thought must have been omitted. It seems that Indian philosophy and Daesoon thought have considerable similarity. First of all, the two philosophies are rooted in religion. True, there is no dearth of religious philosophies in the East, for instance, Confucianism and Taoism, and yet comparing Daesoon thought and Indian philosophy is significant because they both presuppose a theistic paradigm. At the core of the two perspectives, there is personal God, i.e., Isvara or Gucheon Sangje (九天上帝), upon whom human beings and the world absolutely depend as his creation. Unlike traditional Christian theology, the two philosophies are alike in being indifferent to proving the existence of the deity and focusing on his form and role. In this article, the author try to examine the meaning of the four tenets of Daesoonjinrihoe(Eumyanghapdeok 陰陽合德, Shininjohwa 神人調化, Haewonsangsaeng 解冤相生, Dotongjingyeong 道通眞境) from the perspective of Indian philosophy in general, Purusa-sukta of Rig-veda, theistic Upanisads, and Ramanuja's Visistadvaita(限定不二論) in particular. Before making up the main subject, the author inquires into the characteristics of Ultimate Reality in Daesoon thought and Indian philosophy.

• Journal of the Korean Society of Costume
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• v.30
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• pp.261-274
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• 1996

In the present age dominate by both cer-taingty of 1% and uncertainty of 99% 'Fuzzy thinking' of Bart Kosko that is the way to solve the problems by the scientific way through a worldview of Buddhism or Taoism greatly prevails around the world over 'Lateral greatly prevails around the world over 'Lateral thinking' and the authenticity or the right and-wrong of the uncertainty which is the thinking way to find the answer of the problems of illogical way of Edward de Beno against the western vertical thinking were Concurrently fashion designers over the world also adopt the oriental elements. But there exist differences of thoughts between the orient and the occident. And they have dif-ferent thinking way of aestheticism and references of the value on the beauty. Not only beauty but the view through the mind as intuitional thought in which not only the rec-ognition of sense but also the rationalism and the naturalness play key role. The aesthetic sense in the orient contains both the truth and virtue. 2) The beauty of the mean It's from the thought of neutralization of Confucius. The mean or moderation state which in harmony with ethical virtue and aes-thetic beauty is the ideal and is the ultimate. Therefore the thought of Confucian is the creativity in which the balance and the har-mony is most important. Fashion design is also one of the representation of the mean because the spirit of the designer is harmonized for-mlessly with the object of the model of the fashion design. 2) The beauty of skillfulness It indicates the Taoism of Lao-tzu and Chuangtzu. It takes a super-artistic declar-ation that human can feel and recognize the color of colorlessness the sound of sound-lessness and the taste of tastelessness. The thought of arts affected by Taoism is 'ad-vanced age' called the beauty of skillfulness. The view of arts of lao-tzu takes the beauty of cosmos and the nature as a standard. Es-pecially the beauty of inactivity is recognized by the linkage between the beauty and the ugliness. And these things appear in fashion design as a design element such as humor or exaggeration. 3) The beauty of non-dualism It is thought of Buddhism that all evil passions of worry occur form the opposition in dualism. Finally this thought leads to that everything is consistent and truth is only one from the point of view that virtue and vice has on linkage that is 'no virtues no vices' and 'one with two, two, with one, one is not two' A big tendency like this became the root forma-tion of the thought of the oriental arts. 3. Characteristics of the oriental aesthetic sense on the present fashion design 1) The formation of the fashion design on the oriental elements In the picture-incantation which was a representation of an era when the thought of 'cosmic dual forces' dominated the basic polygons of 'a circle square triangle' means both 'one two three' and 'the negative positive mean' of cosmic elements. From this point of view the was of planner cutting in the Orient is dif-ferent from that of the Occidental which is in three-dimensional. The planner polygon type of the cut-pieces comes to have the meaning of the three-dimension when they consist of a suit that has the combination of each cut-piece. This shows the consistency with the principle of cosmos creation of Taoism that one is two two is three and three is every-thing. 2) The coloring and the symbolic represen-tation of the fashion design on the orien-tal elements The sense on the colors in the Orient from the thought of 'the cosmic dual forces and the five elements' is not the experi-enced from the knowledge but contains the consideration of philosophy Five-primary-color representing compass directions Blue(East) Red(South) Yellow(Center) White (West) and Black (North) is called ' the posi-tive' for this five-primary-color secondary-color which comes from the compound of the primary colors is called 'the negative' The thought of 'the cosmic dual forces and the five elements' is also an theory containing the natural order of the cos-mos and this shows the perceptional differ-ence that they are not conceptual but to be recognized and fell directly. A thought of Buddhism which is 'Colors are colorlessness and Clolorlessness are color's proves that. 3) The pattern and symbolic representation of the fashion design on the oriental elements The pattern as a visual style is a figure of symbolic representation which adopt the mental and physical world of human and are the compo-sition of artistic revelation of the human nature and the religous thought of incantation. Es-pecially the symbolic representation of the oriental thought of Confusion. Buddhism and Taoism There are patterns such as plants aminals the oriental four gods and geometry. From the above it's the time toward the 21'th century when the world is constructing one global area and one historical zone. And the exotic mood of the Orient represented in the fashion which doesn't make the common feeling in general does not cease to develop only to express the visual modeling but also adopts the thought religion and the art which are the root of the Orientail and contains inherent willing of modeling.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.1
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• pp.1-7
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• 2004

Oriental Medicine has long been centered around Qi[vital force], hence adopting Qigong and the art of regimen for training the body and relaxing the mind so as to prevent and heal illness. It has not been such a long time since Qigong method had been performed and spot-lighted out of numerous methods in Oriental Medicine. In China and Korea alone, diverse cases and papers are published, only revealing so many steps toward the establishment of diachronic description, theoretical foundation, and clinical practice. Historical approach is an essential part of recognizing a subject. When you step along its path and comprehend what it were, you can also grasp what it is and what it will be. Establishment of Qigong history is also vital to research Qigong in theory and practice. Generally, Qigong was transmitted from China to Korea, whereas the opposite explanation, that it originated from Korean Taoism, is supported by the minority based on certain texts concerning ancient history. In this paper, I support the theory of Korean originality based on the following grounds: First, the location of Qi and Van, the motherland of Chinese Taoism provides a strong evidence that Korean tradition had been absorbed by them and formed the tradition of mystic hermits(shenxian). Second, Guangchengzi, the originator of mystic hermits, is from Dongyi tribe according to Cheonghakjib. Third, the myth of Dangun has pure form of unique Korean folklore possessing the distinctive feature of mystic hermits tradition, uninfluenced by Chinese Taoism. Fourth, in ideographical aspect, the character 'xian(仙)', was invented as the Korean concept of mystic hermits[xian] was flowed in to China. Moreover, There is high probability that it was based on the concept of mystic hermits shown in the myth of Dangun in Its original formation. Fifth, considering the relation between wild ginseng and the tradition of mystic hermits, that tradition can be formed very naturally in Korean area. Sixth, the analogical similarity between archetype of Korean tradition and Taoistic trilogy, the foundational idea of the tradition, gives genealogical basis to its origin. Seventh, the tradition of mystic hermits and Shamanism, which constitues the prototype of Korean mind as an original religious tradition, are undiscernible in their root In Conclusion, We can reach the idea that the origin of Qigong derives from Korean tradition, not that of China. The tradition of mystic hermits was transformed to ego-centric seclusionism when it faced the anarchy of Warring states period in China, whereas it was developed into humane proriety and worship of Heaven base on the programme of 'universal fraternity in pursuit of interst for man'. In prospect, it is highly required to develop and interpret traditional discipline methods in Korea so as to utilize them for clinical Qigong in practice.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.58-65
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• 2015

Compared to pavement of Chinese palace gardens, those of private gardens in south part of the Yangtze River(長江) in China shows variety of patterns. In order to figure out what causes the difference in paving pattern, this article focuses on the traditional Chinese ideologies during the all time. An analysis on 'Classical Gardens of Suzhou', which has been designated as UNESCO World Heritage, was used to determine how ideologies have influence on paving pattern of Classical Gardens. As a result, various Chinese ideologies such as Nature worship, Totemism, Confucianism, Taoism, Buddhism, and Folk Culture were found in paving patterns of the private gardens. Pattern of sun in the Retreat & Reflection Garden(Toisawon) is an example of Nature worship among primitive beliefs of ancient China. Phoenix pattern of the Couple's Retreat Garden(Ouyuan, Liuyuan) reflects Totemistic beliefs. Confucianism is the underlying philosophy of Eight Square pattern, Six Square pattern, and Cross Square pattern. These patterns were mainly used to pave large area and easily found in many gardens. Patterns reflect Taoism are "Wufu holding life" pattern(the Five blessing holding life, 五福捧壽), Flat peach pattern, and Alluding Eight Immortals pattern. Paving patterns related to Buddhism are patterns of 'Eight treasures' and Endless knot pattern appears most frequently since it expresses concept of reincarnation well. Paving patterns shows folk culture and beliefs of the time in China are bat, butterfly, dragonfly, frog, carp, and coin(ingot).

• Cross-Cultural Studies
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• v.27
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• pp.59-79
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• 2012

China and Japan are geographically close and the two countries had shared the Chinese Character Culture and the thoughts of Confucianism, Buddhism and Taoism since the ancient age. They also actively exchanged culture in various areas. Some cultural exchanges had been caused by surrounding environment and culture had been introduced to other country in a natural way; while some cultural exchanges had been forcibly introduced through artificial process. It is believed that such cultural phenomenon must have had impact on the make-up cultures of the two countries and it was assumed that there must have been commons and differences in the make-up cultures of the two countries. This study explored the historical background of the Ching dynasty of China and the Edo Age in Japan, which are in the same time frame, and studied the aesthetic consciousness of the two countries at the time. Then the make-up style of ladies in the two countries had been studied to find out how their aesthetic consciousnesses had been expressed in the make-ups of the two countries. Then the commons and differences in make-up skills between the two countries had been identified. According to the study results, the main stream of aesthetics during the Ching dynasty in China can be classified into Confucianism aesthetics and Taoism aesthetics. On the other hand, the main stream of aesthetics during the Edo Age in Japan can be classified into "mitate(見立)", "ikki(いき)" and "garumi(かるみ). The skin care in the make-up culture of Ching dynasty in China was based on "rouge (?脂, yanzhi)" and "powder(粉, fen)". The Ching ladies loved the make-up style using rouge. It had been same both in the high society and common people. The eyebrow care was delicate and curved so that the feminine beauty with elegant spirit could be emphasized. The lips had been expressed to be smaller and the ladies tried to express elegance and reliability, rather than frail and tender feminine image. The skin care in the make-up culture of Edo Age in Japan focused on even applying of white powder so that the face would look soft. The eyebrow make-up was a very important part of the make-up. The shapes of eyebrow had been advanced in various styles and there had been eyebrow make-up styles such as "crescent-shaped brow (三日月), "crane style brow (鶴眉) and "Tang style brow (唐眉). The lips had been applied of thick red color, imitating the make-up skill of the ladies in the entertainment business. The lips make-up skill expressing the lips in two colors had been quite popular. Among the make-up skills during the Edo Age in Japan, the "black teeth (齒黑)" can be said as the most unique make-up style of Edo Age.