• 비교문화연구
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• 제43권
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• pp.355-376
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• 2016

본고는 중국전통시기 유가와 도가의 중국예술철학에 대해 연구를 진행한 것이다. 유가를 주창한 공자는 즐거워하되 지나치게 음탕하지 않고, 슬픈 감정을 표현하되 마음 아파하지 않는 등 감정을 절제해야 한다고 주장했다. 이것은 음악이 감정, 느낌, 혹은 욕구 등을 표현하는 기능을 강조한 것이 아니고, 유가의 근본사상에 입각하여 각기 다른 계층간의 사람들과 서로 어울리며 조화되고 사회에 이로움을 주는 방향으로 널리 퍼져야 한다고 했다. 이에 유가의 음악은 반드시 예와 합치되어야 한다는 예악론을 역설했다. 그가 정성(鄭聲)의 음악을 배척한 것은 유가 음악의 기초인 예에 맞지 않았기 때문이다. 반면 장자의 예술철학의 근원은 정신이다. 특히 그의 음악사상은 동아시아 예술사에 깊은 영향을 끼쳤다. 사실 그의 음악론이 시초이고 동아시아 철학예술중의 가장 중요한 한 가지가 되었다. 장자 음악론의 가장 중요한 특징을 요약하면 다음과 같다. 그는 형식의 고정적인 틀에서 벗어나서 자유로움을 추구하였다. 음악을 통해서 인간 본연의 순수한 직관이나 감정을 표현하려 시도했다. 그는 또한 정치에 음악을 수단으로 사용해서는 안 된다고 주장했다. 왜냐하면 그는 음악적 영감은 정치적 영향을 벗어나야만 창조성이 발휘된다고 여겼기 때문이다. 그러나 유가에서는 인간주의적 관점의 투시를 중시했고, 반면 도가에서는 자연주의적 관점의 투시를 중시했다. 종합하면 유가의 음악관은 논리적이고 윤리적인 특성을 중시했고, 도교의 음악관은 이성적인 직관적이고 자연주의적 특성을 강조했다.

• 한국철학논집
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• 제25호
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• pp.355-379
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• 2009

현재까지 전해지는 사서(史書)의 평가와 연구 성과에 따르면, 혜강은 위진(魏晋)시기에 한 획을 그은 걸출한 학자이다. 다만 현재 몇몇 연구자들은 혜강이 현실에서 벗어나 사회제도를 부정한 피세주의자로 평가한다. 논자는 바로 이러한 관점이 혜강의 철학을 이해하는 올바른 이해방식인가에 질문을 던지고자 한다. 따라서 이 논문이 다루고자 하는 것은 혜강이 꿈꾸었던 이상과 현실적 삶의 모습이고, 논의는 그가 산도(山濤)에게 보낸 절교서인 "여산거원절교서(與山居源絶交書)"를 중심으로 전개한다. 이를 통해 혜강이 현실사회에 대한 기본적 반응 양식, 혼란한 현실에 대한 반성 및 새로운 이상으로의 전환이라는 구도를 통해 그가 추구하고자 했던 인생의 궁극적인 이상의 특징을 엿볼 수 있다. "여산거원절교서(與山居源絶交書)"에 드러난 혜강의 인생이상은 다음과 같은 특징을 지닌다. 첫째, 혜강은 본래 소극적이며 직접적인 현실참여를 꿈꾸었지만, 현실에서의 실현불가능을 직시하고 '은일(隱逸)'이라는 새로운 인생이상을 모색한다. 둘째, 중국의 전통적 은일관(隱逸觀)에 따르자면, 혜강은 유도(儒道)은일관에 대한 양가적 입장에서 도가(道家)은일관으로의 전환을 모색한다. 마지막으로, 혜강은 소극적이고 피세적 방식으로 현실의 갖가지 문제에 접근했지, 결코 현실을 저버린 이상주의자는 아니다. 이와 같은 현실사회에 대한 이해와 인생이상은 그의 철학체계에 일관되게 적용되는 전제라고 할 수 있다.

• 한국중재학회지:중재연구
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• 제26권3호
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• pp.149-173
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• 2016

This study vindicates similarities and differences of hybrid process of arbitration and mediation between China and Malaysia. Both countries develop hybrid processes combining arbitration with mediation in their own cultural soils. The Chinese dispute resolver plays the dual role of arbitrator and mediator during the proceedings of hybrid process of arbitration and mediation. On the other hand, a different arbitrator plays the role of mediator, if conciliation fails in Malaysia. On the other hand, judges are allowed to act as mediator during the proceeding in China and Malaysia.

• 분석과 대안
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• 제4권2호
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• pp.133-162
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• 2020

This article examines China's political characteristics from a cultural perspective. First, it demonstrates the usefulness of the semiotic model through comparative analysis of various political and cultural research methods. Next, this model is used to analyze the representative religions of China, Confucianism and Taoism. Lastly, it analyzes the influence of the cultural codes derived through this on Chinese politics. In conclusion, China has a monolithic cultural code that seeks harmony with transcendental order centered on secular order. It is analyzed that the cultural code of this characteristic had an influence on the orientations of non-rationalization and realism.

• 대한한의학원전학회지
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• 제30권1호
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• pp.135-144
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• 2017

Objectives : Various cultivation methods can be found suggested in Donguibogam(東醫寶鑑) Naegyeongpyeon(內景篇) ranging from Juchenhwahu(周天火候), massage(按摩), physical and breathing exercise(導引), fetal breathing(胎息), clicking teeth(叩齒), saliva swallowing (嚥液), sounding the celestial drum(鳴天鼓), Six words(六字訣), Seven step(七星步), God pillow method(神枕法), and Taoism. Methods : The cultivation methods in Donguibogam are mainly found in the first volume of Naegyeongpyeon, and some can be discovered in Oehyeongpyeon(外形篇) and Japbyeongpyeon(雜病篇). This paper aims to study the system and special features of the cultivation methods that unfold within the first volume of Naegyeongpyeon. Results : Donguibogam's cultivation methods are Jing-Qi-Shen cultivation method(精氣神養生法), and Naegyeongpyeon's Sinhyeong(身形) can be described as a collection of general remarks, and Jing(精), Qi(氣), and Shen(神) is dealt individually. The condition for Jing culvation is not to spill sperm, Qi cultivation is to control the breathing, and Shen culviation is having a calm mind. Conclusions : The Jing-Qi-Shen cultivation method of Donguibogam revolves around Taoism integrated with Buddhism. It places importance in the cultivation of the Inner Center(內丹), and emphasizes Shen in particular among Jing, Qi, and Shen.

• 대한한의학원전학회지
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• 제12권2호
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• pp.268-280
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• 1999

$\ll$Yongchu(靈樞)$\gg$ is completed as a result of gathering several treatises about oriental medicine in B.C. 3c ~ A.D. 1c, and esteemed as a bible of oriental medicine, especially very much quoted in acupuncture fields. But the name of $\ll$Yongchu(靈樞)$\gg$ wasn't in existence at that time. Until A.D. 3c, it had been named after $\ll$Guguen(九券)$\gg$, given it's number of volumes, and since then mainly named after $\ll$Chimgueng(針經)$\gg$, given a word of the first volume. After A.D. 6c, under the influence of Taoism(道家), it was titled $\ll$Yongchu(靈樞)$\gg$, $\ll$Guhe(九墟)$\gg$, $\ll$Gureong(九靈)$\gg$ etc. Yongchu(靈樞), guhe(九墟), gureong(九靈) are words which is connected with Taoism(道家). In 1155, Sung Sa(史崧) published $\ll$Yongchu(靈樞)$\gg$, whim became a textbook of oriental medicine, so other titles disappeared since then. $\ll$Yongchu(靈樞)$\gg$, $\ll$Guhe(九墟)$\gg$, $\ll$Gureong(九靈)$\gg$, $\ll$Guguen(九卷)$\gg$, $\ll$Chimgueng(針經)$\gg$ are not the same book, but the contents are almost similar, and some letters are different. Especially the textbook, pubished by Sasung(史崧), had been related to the $\ll$Chimgyeng(針經)$\gg$, delivered to North-Song(北宋) dynasty by Jong-Gag Haung(黃宗慤), an envoy of an ancient Korean state(918-1392). So I expect to progress the study of medical exchange about it in the future.

• 대한의료기공학회지
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• 제2권1호
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• pp.6-22
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• 1998

Recently, not a few study of the Ki-gong therapy, but that is in the point of the view in Taoism and Ki itself. So, it thought that the study in comparison Ki-gong(Taoism) theraphy to Oriental Medicine is insufficient. In this condition, many side effect on Ki-gong therapy are caused by the Ki-gong therapist without qualification. And I thought much of that there are manu description of the Ki-gong therapy and the side effect in the body on the book written Ki-gong, and that there are many relation the Ki-gong therapy without medical experience. Them I give a report of the result that study of the Side effect on Ki-gong therapy. The results were as follows ; In Ki-gong therapy; 1. The side effect is caused by the Ki-gong therapy without harmonized medical experience. 2. In the training of Ki-gong, Body reaction is to classify normal reaction and abnormal reaction. 3. The side effect on Ki-gong therapy is to classify grade I, grade II and grade III. 4. The medical treatment of the Ki-gong therapy's side effect have to use the Oriental Medicine and the Ki-gong therapy by medical experienced therapist.

• 복식
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• 제19권
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• pp.83-103
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• 1992

This thesis researched the ritual dress of Korean new religions such as Suungyo, Mirubulgyo, Taejonggyo and WonBuddhism, According to kind, color, cloth and shape this thesis analyzed the ritual dress of them on the basis of its literatures. I. The results of the ritual dress of them through its literatures are as follows: 1. In case of Suungyo, there are Songwansonbok, Togwandobok, Pulmogwan, Ch'onui, Chap'ae , Yukhwangang, Pobdae, Hakp'yo and Kyonjang in its kind. In its color there are Huk, Cha, Hoe, Chahwang, Hong, Paek, Hwang, ROk, and Nam. Chemical fiber with one layer is used in its cloth. Its shape is made by a comprise between the feature of Korean dress, chuui and that of the existing dress of Confucianim, Buddhism and Taoism. 2. In case of Mirukbulgyo, Inhwag-wan, Chongbok, P'oui, Tae, Moson, Yomju and tanju are systematized in its kind. In its color there are Paek, Huk, ch'ong,Chok, Ok and Rok, Kongdan and chemical fiber with one layer are used in its cloth. Its shape has a symbolic form of Yu'Pul and son based upon Korean dress, Chuui. In its symbol Inhwagwan symbolized Confucianism and Chongbok Taoism and P'oui Buddhism. 3. In case of Taejonggyo, there are Chusabok, Sjhobok, Yewonbok, Chusamo, Yewonmo, Tae and Hwa in its kind. In its color there are Paek(main one), Nam, Huk, Chaju, Chok, Hwang and Hoe. Kongdan with both sides is elaborately used in its cloth. Its shape thken from Korean dress means the succession of the national spirit of the white-clad folk. 4. In case of won Buddhism, there are kybok and Pobrak in its kind. In its color there are Paek, Huk and Hoe---especially, both Hwangt'o and Hwang are used in Pobrak, Anyone can use cloth at his will. In its shape Kyoblk for man is Yangbok and Kyobok for woman is Tongch'ima and Chogori, a style of Korean dress. Pobrak is a form Tanryong worm with Rakja.

• 한국한의학연구원논문집
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• 제10권2호
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• pp.37-49
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• 2004

In the existing Medical Literatures in Korea and China, there is neither the same book name nor same contents of the Medical Book named ${\ulcorner}$Yoryak(要略)${\lrcorner}$, but in viewing of the different name as written as ${\ulcorner}$GyoinYoryak(敎人要略)${\lrcorner}$, it is considered that written as an unpublished manuscript-book for the purpose of Medical Education in the latter period of Chosun Dynasty. While the author, Songgyesanin(松溪散人) is even anonymous as yet, it is regarded that he was much familiar with medical science as a secluded ascetic aiming for Taoism-like Life In ${\ulcorner}$Yoryak${\lrcorner}$, the contents of Taoism Literature named as ${\ulcorner}$OjangYukbudo(五臟六腑圖)${\lrcorner}$ which was regarded that had been actually initiated since ${\ulcorner}$Euibangyoochui(醫方類聚)${\lrcorner}$ is being quoted thereat, also it attempts to combine with ${\ulcorner}$DonguiBogam(東醫寶鑑)${\lrcorner}$, the typical Medical Literature of Chosun Dynasty. With reference to Cause of Disease, since Chin Moo-Taek(陳無擇) asserted 'Theory of Three-Causes(三因說)' in his Book ${\ulcorner}$Samin Keukilbyungjeung Bangron(三因極一病證方論)${\lrcorner}$, it effects many influences to the coming generation, However, on coming up to ${\ulcorner}$Yoryak${\lrcorner}$, the medical science book of Chosun Dynasty, the 'Theory of Two-Causes(二因說)' which consisted of 'Internal Causes by Seven Emotions' and 'Exterior Causes by Six Harmful Surroundings' is also being asserted. In accordance with this Theory, it refers to the 'Seven Emotions(七情)' as the fundamental factor to possibly weaken the viscera and entrails, and also regards that the Exterior Harmful Surroundings invade to body when the viscera and entrails are under weakened condition. Therefore, since Cause of Disease naming as 'Cause Theory at Neither Interior Nor Exterior' is not tolerable in such Diagnostic System, it is daringly advocating the 'Two Causes Theory', getting free from the viewpoint of 'Three Causes Theory' that Chin Moo-Taek has ever maintained.

• 복식문화연구
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• 제10권2호
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• pp.160-177
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• 2002

Wedding ceremony is a most basic and significant rite of religion. Clothing fur the ceremony is also assumed religious in essence. Thus this study focuses on ideas and religious qualities implied in wedding dresses for women in the latter period of Chosen. Among those wedding dresses for women in the public class, in this study, Yeom-Eui(염의), Won-Sam(원삼) in green and Hwal-Ot(활옷) are discussed. Yeom-Eui seemed preferred by only some of the nobel class who still considered manners and customs as very important. The rest people often wore a brilliant Hwal-Ot rather than Yeom-Eui under influences of a loosened social position system and sumptuous moods. Since a wedding is the reflection of social condition and at the same time a religious rite, the above mentioned difference in wedding dresses between the class of scholars obsessed with Confucianism and the rest public seems attributable to differences in values and religious views between the two groups. Of course, Hwal-Ot was also transmitted from the Chinese nation of Tang, so it complied with a contemporary flunkeyism about Chinese culture. Won-Sam and Hwal-Ot were designed with patterns representing the very significance of wedding and those wishing worldly blessings more children and more sons, longevity and wealth and prosperity. The fact that wishes of more children and more sons were more often implied by patterns of wedding dress in the latter Chosen indicates the legitimate oldest son-oriented patriarchical family system at that time influenced to such contemporary dresses. Meanwhile, those patterns used for Won-Sam and Hawl-Ot were influenced mainly by Confucianism, but sometimes based on Buddhism and Taoism. It suggests that the Chosun dynasty emphasized Confucian manners and customs to restore previous values which had been about to be collapsed since wars with the Chinese Ching and Japan, but nevertheless in the public class, Buddhism and Taoism were more deeply prevailed. This was supported by patterns and colors shown in wedding clothing.