• Journal of the Korean association of regional geographers
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• v.15 no.1
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• pp.86-98
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• 2009

Han-Ki Choi($1803{\sim}1877$), who was a scholar in Joseon dynasty, understood geography into a synthetic category of chorography, cartography, earth science and fengshui. He focused on chorography and map as a leading position in geography. The purpose of the research of Han-Ki Choi was to examine the way of Heaven, and then to make clear the way of Humanity. The identity of the geography for Han-Ki Choi was a practical science that useful for the ruling over the country and the welfare of people. He emphasized the nature of relationship with humans in geography. The system of Han-Ki's Chi-hak came from the basis of a geography, on the contrary, his geographical works were accomplished on the ground of the Chi-science. The chorography, Chi-hak of the earth and the earth science were composed into systematic organization for achieving the goal of the Chi-geography.

• The Journal of Korean Philosophical History
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• no.42
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• pp.165-195
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• 2014

This paper aims to examine the meaning of 'Xuan(玄)' in the cosmology and astronomy, especially in the view of Yang-xiong(揚雄) and Ge-hong(葛洪). The cosmology of the ancient China has opened a discussion about the Tian(天), through the discussion about the celestial structure, the structure and the location relation of the heaven & earth, in the Han-dynasty has been found a systematic theory. But in the ancient Chinese philosophy, the cosmology has been developed in the field of the astronomy & the Oriental calendar. In this context, Yang-xiong(揚雄) and Ge-hong(葛洪) have founded the system of the cosmology, it is as in the following. First, Yang-xiong criticized sharply the theory of Gaitian(蓋天說) and advanced the theory of Huntian(渾天說). And Ge-hong support the theory of Huntian(渾天說) and also accepted the theory of Xuanye(宣夜說). Second, Yang-xiong(揚雄) and Ge-hong(葛洪)'s cosmology is regarded as the theoretical premise of their cosmogony. As the discussion about the celestial structure, the structure and the location relation of the heaven & earth, both scholar discussed about the cause of creation, the differentiation process. And in the this context, they founded the cosmology as the concept 'Xuan'. Third, the concept 'Xuan' in the both scholar forms a philosophical system. Yang-xiong insisted that the concept 'Xuan' is the basis of the universe, the human-being and the society. While through realizing the concept 'Xuan', Ge-hong tried to pursue the human-being's agelessness and the eternal life. In this way, their view point of the cosmology is comprised of cosmogony & astronomy. With this perspective, they are going to found the system of their own philosophy.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• (The)Study of the Eastern Classic
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• no.55
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• pp.59-84
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• 2014

This research is an attempt to newly interpret his academic evaluation and understand Seo Kye Bak Se-Dang's Sa Byeun Rok The Doctrine of the Mean. In academic world, his academic Characteristic was considered as anti-Neo-confucianism, out of Jung Ju Hak, out of Seong Ri Hak, and Sil Hak. His understanding of The Doctrine of the Mean was pretty critical, because he had unique academic characteristic to interpret Chinese classics rather than anti-Neo-confucianism, out of Jung Ju Hak, out of Seong Ri Hak, and Sil Hak. Especially, he took practical study with six Chinese classics as the central figure and it was a creative thing with philosophical method. He tried to find out original meaning which was essential thought of Confucianism, and pointed out disharmony for consistency about meaning of The Doctrine of the Mean when Jung Ja and Ju Ja interpreted The Doctrine of the Mean. It appeared as an effort of trying agreement between name and its duty, and role and function in things and act. In addition, he thought The Doctrine of the Mean as trying to follow nature, and it was the way of people to practice in bright side of mind. It is different from Ju Ja's thought which explains principle about people and things, and it has strong reality which is foundation of practice and allows dynamic energy of human life. Therefore, practice style of The Doctrine of the Mean develops filial duty as center of mass and appears manifestation of human's independence through how people pracice it. To sum up, he traced The Doctrine of the Mean as reality, practice, and physical science rather than ideal, theoretical, and metaphysical philosophy. It developed the spirit of study as understanding world as the center of human, thinking over the way of people, and studying the essence of Confucianism with practice of thought.

• The Journal of Korean Philosophical History
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• no.27
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• pp.197-222
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• 2009

The Reform Movement(戊戌變法) of 1898 was a boundary tablet of modern history of science and technology which inherited the past and ushered in the future. Kang Youwei(康有爲), as a leader, his scientific thoughts opened up the way of Chinese enlightenity campaign and pushed the development of Chinese modem science and had an important position in modem history of scientific thoughts. The dissertation analyses the source, establishment and content of Kang Youwei. Kang Youwei developed the useful and discarded the useless of the view of implement science held by the Westernized Party, undertook a deep and throughout thinking on the nature of science, had cognition of scientific methods and spirit, by which he criticized negative proneness of ancient Chinese views of science. He put forwards a series of practical suggestions on political reform that provided a solid guarantee and support in system for scientific development. Kang Youwei rooted in the soil of Chinese traditional academic culture, but also western learning in modern western civilization. Kang go through Westernization Movement since the in-depth study of Western natural and inevitable outcome of the social sciences, are giving to science and technology. Although he was originally of Western "science" has a lot of misunderstandings and prejudices, but these shallow hazy perceptual knowledge, his view of science which constitutes the basis of the formation. In the course of scientific inquiry, Kang has begun to explore the essence of scientific development. He has a gut feeling that behind the scientific discovery of the existence of a force, which is the scientific truth and is used to grasp the scientific method. After contact with the Western world, with the traditional "Heaven(天)", and modern Chinese intellectuals began to "axiom(公理)" to recover his traditional "Heaven" of the new understanding is reflected mainly in "Zhutianjiang(諸天講)". "Zhutianjiang" is the Kang Yuwei in the absorption of traditional astronomy knowledge base, will the traditional arithmetic, as well as Buddhism and the West since the twentieth century, new knowledge of astronomy combines written. Kang while recognizing that scientific instruments, is nothing more than an extension of the role of the human senses and make the "Dao(道)" is more clear, but the "artifacts(器物)" caused by the inherent limitations of the limited nature of human knowledge, which is "Heaven" boundless nature of the broad terms, refused to concede defeat to. In reality, the activities of political reform, he gradually recognize this real-world helpless, and he recognized that the real world to achieve common ground of social ideal is impossible, so he chose comfort in life that people really get a stage of "Tianyou(天遊)". This is the cause that his writing "Datongshu(大同書)", at the same time, followed by writing "Zhutianjiang" talk "Tianyou".

• Journal of Korean Academy of Nursing
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• v.21 no.3
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• pp.396-417
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• 1991

In order that nursing care an essential quality of nursing practice be acceptable and satisfying, it is necessary that client's culture be respected and that nursing practice be appropriate to that culture. Since cultural elements are an important influence on health practices and life patterns related to medical treatment, recovery from and prevention of disease, nurses need to have an understanding and knowledge of social and cultural phenomena to aid in the planning of nursing interventions. To understand the health practices surrounding health and illness, the health beliefs and practices of both folk and professional healing systems should be ascertained. Cultural data are required to provide care of high quality to clients and to reduce possible conflict between the client and the nurse. It is nursing's goal to provide clients from various cultures with quality nursing care which is satisfying and valuable. The problem addressed by this study was to identify Korean health practices which would contribute to the planning of professional caring practice with the culture : ultimately this study was intended to make a contribution to the development of the science of nursing. The concrete objectives of this study were ; 1) to identify Korean health practices, 2) to interpret the identitial health practices through traditional cultural thought, and 3) to compare the Korean health practices with those of other cultures. The investigator used the ethnosceintific approach outlined by spradly in a qualitative study. To discover ancestral wisdom and knowledge related to traditional health practeces, the subjects of this study were selected from residents of a small rural mountain village in south west Korea, a place considered to be maintaining and transmitting the traditional culture in a relatively well -preserved state because of being isolated from the modern world. The number of subjects was 18, aged 71 to 89. Research data were collected from January 8 to March 31, 1990. Five categories of health practices were identified : “Manage one's own mind”, “Moderation in all thing”, “Live in accord with nature”, “Live in mutuality with others”, and “Live to the best of one's ability”. Values derived from these ways of thinking from Confucianism, Taoism and Buddhism help fashion a traditional way of life, examplified by the saying “Benifience to all”. Korean thought and philosophy is influenced primerily by Confucianism, Confucian principles of ethics, embedded deeply in the peoples' minds, form the idea that “heaven and human being are intimately united” based on concept that “heaven is, so to speak, reason”. Twoe Gae's theory of existential subjectivity develops the concept of self which is the basis of the spirit of reverence in modern Confucian philosophy. The human md is granted from heaven out of the idea of matter, and what control the mind is the spirit of reverence. Hence the idea of “The primacy of the mind" and provided that one should control one's own mind. The precepts of duty to parents, respect for elders and worship of ancestors, and moderation in all behavior put a restraint on life which directed that one live earnestly according to Nature's laws with their neighbors. Not only Confucianism, but also Buddism and Taoism have had an important effect upon these patterns of ideas. When compared with western culture, Korean health practices tend to be more inclusive, abstract and intuitive while westerner health practices found to be mere concrete, practical and personal. Values and beliefs based and pragmatism and existentialism infuence western civilization, Ethical values may be founded on utilitarianism, which considers what is good for the persons in their circumstances as the basis of conduct and takes a serious view of their practical lives including human aspirations rather than an absolute truth. These philosophical and ethical ideas are foundations for health practices related to active, practical and progressive attitudes. This study should be enable nursing not only to understand clients as reflections of the traditional culture when planning nursing practice, but to dovelop health education corresponding to cultural requiments for the purpose of protection against disease and improvement of health, and thus promote sound health practice. Eventually it is hoped that through these processes quality nursing care as the central idea of the science of nursing will be achieved.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.1-34
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• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• Journal of Korean Medical classics
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• v.19 no.2 s.33
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• pp.74-95
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• 2006

${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ recorded The Twenty Eight Constellations(二十八宿), the polaris, the Seven stars(北斗七星) and the Five stars(五星) and it accepted the astronomy of that time. The Twenty Eight Constellations assinged seven stars in the four cardinal points according to the ecliptic and became the criterion obsevering the way of the sun and the moon. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ explained that The Twenty Eight Constellations bring about the change of weather and role as criterion about the Universe Gate-Earth Door(天門-地戶). The Five Elementary attachment of the Twenty Eight Constellations is based on the direction of the earth in spring. The direction of the Twenty Eight Constellations changes from the viewpoint of celestial body in other seasons. ${\ulcorner}$Gugungpalpung-pyeon(九宮八風篇)${\lrcorner}$ and ${\ulcorner}$Selo-pyeon(歲露論)${\lrcorner}$ explained that the azimuth of the polaris and the Seven stars are related to the change of weather. ${\ulcorner}$Gigyobyeondaelon(氣交變大論)${\lrcorner}$ said that we can predict the Taegwa(太過 or Bulgeub(不及) of O-un(五運) by the orbital tracks and magnitude of the Five stars. It means that the astronomical observation is correctly performed in that time. The learning of Un-Gi(運氣學) is the study on the reciprocal action of heaven and earth. Besides the changeable disease during the 24 solar terms is related to climatic change produced by movements of heavenly bodies. For this reason, I think that the understanding of astronomical background will help to research The learning of Un-Gi.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.1-30
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• 2019

There have been three trends in the study of the view of humanity in Daesoon Thought: insider theology, outsider theology, and religious studies. This article is intended to interpret the view of humanity in Daesoon Thought from the perspective of Mircea Eliade's New Humanism. We find similarities between Daesoon Thought and Eliade's New Humanism. Daesoon Thought deals with the complexities of life as being labyrinth-like and puts Jeungsan's view of humanity at the center of a Daesoon worldview. Jeungsan examines the existential problems which humans face in the Former World, and gives the religious remedies of Haewonsangsaeng (the resolution of grievances for mutual beneficence) and Boeunsangsaeng (the grateful reciprocation of favors for mutual beneficence) to transform humanity's worldview for usage in the Later World. Jeungsan suggests a way of peace instead of the revolution of Donghak. Through the Reordering Works of Heaven and Earth, Jeungsan changes the mutual contention of the Former World into the mutual beneficence of the Later World. The cosmology of Daesoon Thought recovers the relationship between divine beings and human beings in the three realms, and proposes a system of ethics that promotes virtue and reproves vices and human-centericism. In conclusion, the view of humanity in Daesoon Thought is an unapologetic view of homo-religiosus from within a new humanism.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.5
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• pp.1154-1161
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• 2005

Yin Yang theory is the first and the last one to interpret diseases apply to treatment in oriental medicine. So it is regarded as the way of heaven and earth, the discipline of all things, the origin of change, the beginning of giving birth and death, the source of spirit. These regulatory passages are needed to compare with western medical physiology and analyzed whether it has scientific bases or not. The Yin Yang theory of traditional oriental medicine are summerized from the descriptions of Scripture of Documents, Ying Wei theory of Huangdi Neijing. Meanwhile up-to-date neurobiological and molecular genetic theories on circadian physiology are reviewed in western medicine. Sunshine is transferred through RGC to SCN, herein the central circadian rhythm is made by zeitgeber and interaction of melatonin secreted from pineal body and orexin from mp pan of hypothalamus. So HPA axis is activated and controlled under the circadian rhythm and affects peripheral tissues and cells of whole body through glucocorticoid hormones. First of all, the circadian rhythm makes the basic patterns of human life in biological and sociological meaning. It is almost same context with the record of the Scripture of Documents. Also the Ying Qi and Wei Qi is basically same with the sleep-awake mechanism, that is melatonin/orexin signal or per/clk/bmal/cry genes with circadian activation and activity of each organ's physiological function. Conclusively it can be said that Yin Yang is a priori principle of living things and the beginning of giving birth and death for activation of them biologically, as is described in Huangdi Neijing.