• 한국수학사학회지
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• 제19권3호
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• pp.57-70
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• 2006

본 논문에서는 종교, 세계관, 자연세계 등에서 수 3의 의미와 상징성, 삼분구조, 그리고 양 고 부 삼성(三姓)이 건국하였다는 탐라개국신화인 삼성신화(三姓神話)에서 나타난 수 3의 의미와 삼분구조를 살펴보고자 한다.

• 아동학회지
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• 제21권1호
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• pp.215-234
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• 2000

This study analyzed the aims, contents, and methods of early education in Sohak(小學) a textbook for childhood education in the choson Dynasty. The analysis was based on the 6th Korean National Kindergarten Curriculum(in process) and the theories of education in Sohak. Sohak consists of Establishing the Education Process(入敎), Clarifying the Cardinal Human Relationships(明倫), Reverencing for the Self(敬身), Examining Antiquity(稽古), Admirable Sayings(嘉言), and Exemplary Deeds(善行). The aim of education in Sohak was to preserve Sheng(性), i.e. human nature inherited from heaven. The contents of education in Sohak was divided into 6 groups: distinction by age and sex, health, basic life habits, private life, family life, and group life. Methods of education in Sohak was the consolidation of knowledge and conduct, education of self control, learning of exploration, learning of constructive models, learning of keep the stages and telling stories of the sayings of the saints.

• 대한한의학원전학회지
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• 제26권4호
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• pp.181-189
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• 2013

Huangdi Neijing was completed during the several decades after Shijiand before Qilue, whose main content draws from the medical achievements of Qin and Han Dynasty, and is deeply influenced by Confucianism, Buddhism and Daoism of Qin and Han Dynasty. What creates the profound impact on its construction of medical theories are the thoughts of this period, such as "Valuing life", "people", "Valuing Yang", "Valuing earth", "the Heaven theory", "the Unity of Man and Nature", and the important works of this period, such as Huai Nan Zi, Chun Qiu Fan Lu, Shiji. Even the astronomy, calendar and medical achievements of this period are the basic material absorbed into the theories of Huangdi Neijing.

• 대한한의학원전학회지
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• 제20권4호
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• pp.187-210
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• 2007

Dunong(鈍翁), Yun-Ji had born by a concubine, and his dream didn't come true for the restraint of his social position, so he tried to train younger men. His writings still remain 4 volumes of "Dunongyeonsocheonjimundap" and "Dunongdongmongmundap(鈍翁童蒙問答)", which may be called its primer. "Dunongyeonsocheonjimundap" is written in question-and-answer form between Chal-Hye-Ja(察慧子) who has a meager knowledge and Sim-Gyeong-Ong(心耕翁) who search for the truth. It is progressed from the law of nature to human's cultivation of the mind so as to reconfirm the recognition of the unity between the heaven and human beings and lead the interpretation and practice of the metaphysical proposition. It is characterized by making use of metrical compositions to induce plain tone of argument. "Dunongdongmongmundap", whereas, uses archaic writings to describe natural science including astronomy to the beginners. Dunong's scholarship is characterized by these: He explained the metaphysical propositions by approaching usual things including oriental medicine practically; He comprised the Confucian concepts intensively to examine the Oriental studies closely; He groped for the outlooks on the world of taking serious view of human being or human body. And his medical thought is characterized by these: He attached importance to the theory of viscera and bowels based on yin-yang and five phase theory; He suggested the concrete yin-yang theory with a viewpoint of qi-blood theory; He considered the concept of 'six' only as mutual rooting of yin and yang and five visceras and six vowels, and denied the traditional six qi concepts; He explained the ghost theories of the metaphysics based on the yin-yang theory to analogize points of sameness between the oriental medicine and the metaphysics; He emphasized restore yang theory. Therefore, we can say that he regarded the human body as small heaven-earth and grafted the abstract propositions into the actuals so as to put the metaphysical propositions in practice.

• 대순사상논총
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• 제37집
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• pp.357-384
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• 2021

大巡伦理思想以"一道""二山""三界"为信仰要素, 建构一套生命宗教的新型伦理形态。其中, "一道"即姜甑山"大巡"天下所传"真理", 亦即大巡伦理思想之基本道德原则, 内容为"阴阳合德, 神人调化, 解冤相生, 道通真境" ; "二山"为大巡真理会之信仰对象, 即"教主"姜甑山和"道主"赵鼎山 ; "三界"为大巡道德关怀的涵括天地人在内的生命视域。围绕其宗教道德原则, 大巡真理会以"诚, 敬, 信"为"三要谛", 以"安心, 安身, 敬天, 修道"为"四纲领", 将其"一道"的伦理要旨, 转化为终极信仰的道德要求与人伦日用的行为规范, 进而对道人之身心修行工夫与神明交互感应做出宗教礼仪规制, 再从个人修道之"道通真境", 人神皆尊协同, 以及道信众生共建"地上仙境"道出其伦理价值理想。大巡伦理思想与佛, 耶, 道诸教相较, 具有三大精神特质 : "三界相生"的整体性, "人神皆尊"的协同性, 以及"地上天国"的入世性。

• 동의신경정신과학회지
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• 제9궈1호
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• pp.101-122
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• 1998

As a result I get the fallowing conclusions;1. Oriental medicine and confucianism have similar point about heart because oriental medicine and confucianism have same philosophical backing 2. Oriental physitian read the books complated by confucianism by confuncianism physitian because racial characterristics are based on confucian thoughts, and my race make much of the heart. So to use confucian thought to phychotheraphy need to study confucian In(仁) thought.3. Thought that oriental medicine refers man as small university and thought that man and heaven are same based on the ethical doctrine that man's inborn nature is good are same connection. but oriental medical aim is agreement external features of man with university, confucian aim is agreement heart of man with university4. Confucianism will be used in phychotheraphy because phychotheraphy require close relationship between psychiatrist and patient and confucianism gives importance to man's relationship5. Oriental medical phychotheraphy deal prevention and cure at same time, but, confucianism deal prevention entirely. so confucianist target a saint by training at ordinary times.

• 복식
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• 제58권6호
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• pp.1-11
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• 2008

The purpose of this study was to investigate how formativeness of shamanism has expressed and developed in modern fashion. Formative expression of shamanism in modern fashion has expressed in the way of on style, color, material and pattern as follows; Style has made animal and human incorporated by expressing abstract animal on the part or whole of costume and it has reconstructed traditional shaman costume into modern costume. Skin colors of living bodies which exist in nature, such as black, blown, yellow and grey, were used to symbolize spirit and low brightness of colors such as blue, white and black were also used to symbolize hyperspace. Artificial materials which imitate animal figure and genuine materials from animal were used. Various natural materials used in traditional shaman costume were also used. Animal patterns and abstract patterns symbolizing the celestial heaven and lower world, and patterns shown on wall painting and rock painting has appeared. The meaning of shamanism in modern fashion can be identified as interchangeable movement of time and space, a cosmic outlook on the world and ration. Spiritually designed costume has made fashion move to hyperspace in spirit trip. Modern fashion with shamanism has expressed its cosmic outlook on the world or universal wish beyond human's real world by patterns such as bird figure which means the celestial heaven and lower world. Corporation and transition of human and animal were symbolized as shaman hypernatural intercourse with designs expressed in costume using a part of animal or animal's characteristics.

• 대순사상논총
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• 제47집
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• pp.1-37
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• 2023

본고에서는 한국근대의 신종교를 어떻게 이해할 것인가 하는 문제의식에서 출발한다. 신종교는 민족종교 혹은 민중종교의 성격을 지닌다. 그것은 조선사회가 근대의 역사적 전환기를 맞이하여 고취시킨 민족의식의 산물이다. 당시에 조선은 중국처럼 사회진화론의 발전사관속에 전통의 중건(重建)과 근대의 전환(轉換)과 같은 양단의 칼날에 직면해있었다. 전통의 중건은 반제국주의에 따른 민족의 계몽을 고양하는 역사적 사명감에 달려있다면 근대의 전환은 반봉건주의에 따른 민생의 계도와 민중의 교화를 도모하는 시대적 절박감에 달려있다. 본고에서는 이러한 역사적 전환기에 등장했던 신종교에 주목하고 특히 대순사상의 세계관을 집중적으로 조명한다. 그 중심적 논제 중의 하나로서 개벽의 선험주의적(先驗主義的) 문제를 집중적으로 논의한다. 대순사상의 진리는 민생을 계도하고 민중을 교화하는 현실적 인식의 종교적 차원을 지닌다. 개벽의 과정은 대순의 진리를 향해 천하대순(天下大巡)의 존재론적 시계를 확보하고 천지공사(天地公事)의 인식론적 세계를 설정하며 후천개벽(後天開闢)의 가치론적 경계에 도달하는 과정이다. 이들 삼중의 영역의 연결고리는 우주의 무궁무한적(無窮無限的) 시공간성을 천지의 틀 속에 후천의 시공간적 개벽으로 경험하는 선험주의적 노선을 특징으로 한다. 그 속에서 인간은 자신의 유한한 생명력에서 우주의 무한한 생명력을 만끽하고자 하였다. 따라서 대순사상은 후천의 개벽과 같은 선험주의적 통로를 통해 현실적 삶을 극복하고 선경과 같은 자각의식의 경계를 지향할 수 있는 것이다. 이는 초월적 관념의 세계를 추구하기보다는 현실적 세계에 참여하여 실천하려는 것이며, 따라서 소극적인 출세주의적(出世主義的) 경향보다는 적극적인 입세주의적(入世主義的) 경향을 지닌다. 결론적으로 말해, 후천의 개벽으로 특징짓는 대순사상의 진리에는 유토피아(Utopia)의 이상적 염원이나 디스토피아(Dystopia)의 현실적 혐오보다는 앞으로 희망과 기대를 갈구하는 넥스토피아(Nextopia)의 미래적 조망이 담겨있다.

• 한국실내디자인학회논문집
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• 제19권6호
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• pp.59-66
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• 2010

The purpose of this study is to examine how the perception of lives and studies in the Joseon Dynasty period, and the concept of its sculptures can be reflected in Korean traditional pavilion place, from the perspective of Nomadism as a western philosophy of this era. Nomadism literally refers to way of life of peoples who do not live continually in the same place but move cyclically searching for temporary centres whose stability depends on the availability of food and water supply or pastures for their livestock. In recent years, the term encompasses three general types: job nomads, digital nomads and ubi-nomads, which represent distinct features of modern society. Its concept implies looking for the new creative possibility through the liberation of desire and the breakaway to another thinking through continuous formation and transformation. Likewise, Korean traditional pavilion is the architecture to take a quick rest while walking in the mountains. This open place thus connects surroundings with people who are allowed to assimilate with nature as well as train their mind by following the law of nature, in order to finally reach the celestial state of mind. Knowing how to see, enjoy and appreciate the arts very close to nature, our ancestors were able to learn aesthetic activities. After recognizing Korean traditional pavilion as the potential place of unification of heaven and men which is Korean scholor's lifestyle and outlook on the world, this study accordingly will identify the value and meaning of Korean traditional architecture according to Nomadism in the occidental point of view.

• 대순사상논총
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• 제23권
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• pp.1-36
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• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.