• Lingua Humanitatis
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• v.5
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• pp.109-126
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• 2003

The aim of this paper is to elucidate ancient Chinese philosophy and linguistics through the concept of the Dao. Ancient Chinese thought had developed together with ancient Chinese theories of language and the linguistic features of Classical Chinese. The concept of the Dao served as an intermediary among them. The Dao which ancient Chinese philosophers sought for has several characteristics: ethical normativity, wholeness, dynamicity, non-reducibility. Linguistic studies also revealed them. The following linguistic features of Classical Chinese are the cause and/or the effect of such Dao-based philosophy and linguistics: No explicit subject-predicate sentential structure, no parts of speech, heavy reliance on the word order and context for meaning determination, no explicit distinction between compound words and a sentence, the pictographic or the ideographic features of Chinese graphs, and non-existence of a copula.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Proceedings of the Korean Society for Language and Information Conference
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• 2007.11a
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• pp.293-302
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• 2007

The present paper targets on the excessive structural article dao in the "$X^1$ + dao + si" phrases, aiming to see the possible generation of the excessive meaning. The generation of excessiveness will be analyzed from the aspect of cognition, including conceptual structure and metaphor. It will be concluded that the position indicated by si in concept plays a crucial, which then tells the importance of collocation. What is more, the comparison of dao and Southern Min kah will be made to see the degree of grammaticalization of dao.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.267-302
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• 2017

This study aims to understand the concept of God in Daesoon thought through gods, divine beings, and divine Dao as they are featured in the I Ching. This study also explores analysis by dividing the 'one' from the I Ching into personal subject, metaphysical and fundamental marvel, innate divinity and morality of human beings as being among various concepts of god. Among the terms regarding god, divine Dao is especially clear in its depiction of this concept. In this context, the study looks closely at the characteristics of the concept of God. The divine Dao is actually an order that has been spread throughout the world by Sangje's will and the gods are endowed with His mandate. Through such order, the divine Dao leads to the Dao of divinely empowered humans by the Great Dao of mutual beneficence and natural solution. Divinely empowered humans is a concept which corresponds to the idea that 'Divine affairs are akin to those of humans.' Divine beings have human will and feelings in the afterlife, and due to their close relationship to human beings, they exercise an influence over human beings. They have human will and feelings while alive as well. In addition, they also have grievances and grudges. Such grievances and grudges can be resolved by mutual beneficence. And the divine affairs and activities move in accordance with Taegeuk (the Great Ultimate), Sangje's will, and the divine Dao. Therefore, it is a principle that divine beings should obey and an operational law in theonomy. Sangje's divine Dao and heavenly mandate accord with the Great Ultimate and are thereby revealed. Natural solutions can be reached when Divine beings and human beings gain awareness of this truth. To realize the divine Dao, humans and divine beings should practice the dao of benevolence, justice, propriety, wisdom, and they should rely on one another. Furthermore, this is done to accomplish the dao of heaven and earth.

• Electronics and Telecommunications Trends
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• v.38 no.1
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• pp.65-76
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• 2023

Decentralized autonomous organizations (DAOs) is an effective and secure means to enable direct collaboration between people who want to achieve common goals in a digital environment, where believing each other without intermediaries from trusted third parties is difficult. DAO can flexibly implement most of the roles previously performed by existing organizations and finally aim for a new structure that functions independently without human intervention. Despite its technical and legal uncertainties and problems, DAO is rapidly expanding. This study examines trends such as the concept, use cases, participation methods, and deficiencies of DAO, which is called the future of work and helps to understand upcoming considerations.

• (The)Study of the Eastern Classic
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• no.66
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• pp.227-250
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• 2017

The Conception of the Dao(道) have a large number of implication. The Dao is Taoism's representative concept, also the Confucianists considered the Dao important. But relatively the Confucianists emphasize the way of Human(人道), Taoists stress the way of Heaven(天道) The Justice is the western philosophical conception. The Justice is necessary for the peace and prosperity in interindividual, inter-social, and international. If closely consider, We can explain the real nature of Justice from the Dao, and know practicing the Dao is namely practicing the Justice. In this paper, I studied the conception of Dao and it's meaning in the philosophy of Lao-tzu (B.C. 604?~531?) and Confucius(B.C. 552~479), and researched the method of practicing the Justice. Through this study, I ascertain that Confucian's the way of Human is the Benevolence(仁), practicing the Benevolence is namely practicing the Justice. And Lao-tzu's he way of Heaven is the real nature of Justice, Nature itself remained intact(無爲自然) is namely practicing the Justice.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.239-262
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• 2020

Reacting to Lu Jiu-yuan's teachings on "Wuji-Taiji," Zhu-Xi explicitly outlined his own viewpoints on the concept of "Taiji." Furthermore, he established a system of cosmological ontology based on them. Zhu-xi's main viewpoints and arguments on "Taiji" were fully understood and accepted by Lee Eon-jeok, who inherited and developed them even further. Lee Eon-jeok argued with Cho Han-bo, a thinker who contended against Lu Jiu-yuan (Son Sook-don) on the interpretation of "Wuji er Taiji" by deftly quoting Zhu-xi's point of view from Zhu-xi's standpoint. In modern times, Daesoon Thought has borrowed the concept of "Wuji" and "Taiji," and interpreted the original body of the "Dao" as "Wuji" to reveal a stationarity of the "Dao." This is interpreted as the specific creation of all things and the process of change, wherein Taiji represents the revealed activity of the "Dao." This development can be seen as an attempt by Daesoon Thought to clear away all suffering and enmity and open up a Later World of love and justice through an omnipotent Supreme God (Sangje) in times of desperate crisis of internal and external troubles.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.267-298
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• 2020

The purpose of the paper is to analyze the developmental background and practical approaches to the arts of the Dao (道術 dosul) in Daesoon Jinrihoe (大巡真理會) by tracing this concept back to its source and comparing and contrasting Daesoon Jinrihoe's usage of 'arts of the Dao' with the usage found in traditional Daoism. The paper is divided into a preface, conclusion, and two body sections. Especially significant discoveries appear in the second and third sections. In the second section, the Daoist concept of Alterable and Unalterable Degree Numbers (運度定數 yundudingshu, 'degree numbers' suggesting 'fate' or 'destiny') allows for a comparison between the Reordering Works of Heaven and Earth (天地公事 cheonjigongsa) from Daesoon Jinrihoe's The Canonical Scripture (典經 jeon-gyeong) and the Opening of Calamities to Save Humanity (開劫度人 kaijieduren) in Daoism. Here discourse can be provided regarding the cause of calamities (劫 'jie' in Chinese and 'geop' in Sino-Korean). Additionally examined are the deep grievances between divine beings and humans and the cosmic cycles of growth and decay as both of these relate to the reason for calamities. As for the resolving of calamities, there are two differing perspectives proposed by Daesoon Jinrihoe and traditional Daoism. Daesoon Jinrihoe believes that Kang Jeungsan (姜甑山) led changes and renewal through the Reordering Works of Heaven and Earth. In this context, clergy and laity play roles as assistants. However, Daoism emphasizes gaining merit from the recitation of scriptures and the collective participation of immortals rather than relying completely upon divine intervention from the Celestial Worthy of the Primordial State (元始天尊 yuanshi tianzun). In the third section, 'The Origin and Application of the Arts of the Dao (道術 daoshu),' analysis is provided regarding the origin and connotation of five directional generals (五方將 wufangjiang), the twenty-four generals (二十四將 ershijiang), the twenty-eight generals (二十八將 ershibajiang), and the forty-eight generals (四十八將 sishibajiang). Likewise examined is the relationship between the arts of the Dao in The Canonical Scripture and Thunder Rites in the Shen Xiao Lineage (道教神霄雷法 daojiao shenxiao leifa) of Daoism. Lastly, some points are made about the operation of two ceremonies: The Ceremony of Transformation and Pacing (遁甲步罡儀式 dunjiabugangyishi) and Divination through the Formula Disc of the Six Ren Gods (六壬式盤占卜 liuren shipanzhanbu).

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.5
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• pp.851-856
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• 2002

All creatures are living in the space and time. As the space and time are prior to experience, they are preconditions for an incident to happen and preconditions for each other to coexist as well. Therefore, time can be recognized through the change of space and the space can be understood by the passage of time. In western philosophy, the space was understood as an object, place, interval, mind and etc. In oriental philosophy, even though one space is just a part of bigger space, the space may represent the universal space, and the various spaces are no more than a space. The space itself doesn't have any color, form, beginning and end, or liu-he(六合). However, it is the biggest concept that we can find everywhere. In order to understand the space, we need to find our position by expressing subjective positions like above and below, left and right, before and after, and objective positions like high and low, east and west, south and north. In oriental philosophy, the sun is the standard point in finding position; its front side is south, the backside is north, the left side is east, the right side is west, the upper side is south and the lower side north. Based on the finding position which is stated above and by taking each characteristics of he-luo-xi-wen(河洛羲文) and interrelations among them, the space can be modeled. Followings are the results obtained from this study: Tian doesn't fill in west and north. Di doesn't fill in east and south. Tian-dao(天道) turns to left, and Di-dao(地道) turns to right. There is no direct way to get to Dui-chong-fang without passing by Zhong-gong(中宮). The solid figure of eighty-one Bian-ju(變局) and sixty-four Gua-tu(卦圖).

• Journal of Korean Medical classics
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• v.25 no.4
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• pp.5-22
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• 2012

Objective : The concept of Eum-Fire(陰火), which was brought up by Li Dong-yuan(李東垣), is such a very ambiguous thing that many medical scholars had tried to understand its real meaning. Trying to understand the real concept of Eum-Fire, this study goes on based on the view that the concept of Eum-Fire in the medical books of Li Dong-yuan was used as being the same thing with the concept of Xim-Fire(心火) and Premier-Fire (相火), and the substance of this kind of fire is the fire in Ximpo(心包) and Myungmun (命門) which works in the system of Ximgye(心系). To verify this view is the main objective of this study. Method : Inquiring into Li Dong-yuan's medical books, this study investigated examples of the uses of the terms of Eum-Fire, Xim-Fire and Premier-Fire, and analyzed the relation between the meanings of these terms. And as a collateral evidence to the main view of this study, this study notes Wang An-dao(王安道)'s reference about Eum-Fire and inquires into the concept of Premier-Fire that was formed by Liu He-jian(劉河間), who had been referred to in Wang An-dao's argument about Eum-Fire. And this study also presents the Chen Shi-duo(陳士鐸)'s view about Eum-Fire that is expected to show a more concrete concept of Eum-Fire than now and seems to deserve to be compared with that of Li Dong-yuan. Result and Conclusion : It could be understood that the concept of Eum-Fire in Li Dong-yuan's books was used as a thing that owns the same substance as a kind of fire with Xim-Fire and Premier-Fire. In this viewpoint it could also be understood that Li Dong-yuan had attached the concepts like Xim-Fire and Eum-Fire to the concept of Premier-Fire, so terms like these could be understood as such concepts that represented the diverse figures of Premier-Fire. And this study also found that the substance of Xim-Fire as a kind of Premier-Fire means the fire of Ximpo and Myungmun that works in the system of Ximgye, which seems to be formerly introduced as a frame of Premier-Fire by Liu He-jian. This study also found the indirect basis of this viewpoint in the books of Chen Shi-duo, and could get a conclusion that Chen Shi-duo's view about Eum-Fire can be regarded as a thing that could show us more concrete matter of Eum-Fire than now.