• Journal of the Korean Society of Environmental Restoration Technology
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• v.19 no.6
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• pp.31-40
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• 2016

This study identifies the basic personality types of subjects who use the healing garden and investigates their plants-preference. The purpose of the study is to provide a basic information about planting plan, considered as a main parts of healing garden. Survey results are stated as follows: First, the order of preference of instinct type tree is Prunus yedoensis, zelkova serrata, Phyllostachys Bambusoides. On the other hands, the order of preference of feeling and thinking type is Prunus yedoensis, zelkova serrata, Metasequoia glyptostroboides. Second, the order of preference of instinct type of flowers is Rosa hybrida, Hibiscus syriacus, Forsythia koreana. However, the preference of emotional type is the order of Rosa hybrida, cosmos bipinnatus, Helianthus annuus and the preference of accident type is the order of Rosa hybrida, Hibiscus syriacus, Helianthus annuus. Third, for the color preferences, instinct type prefer yellow color, feeling type and thinking type prefer red color. Lastly, when people view plants, most personality types are interested in flower firstly, and secondly type of tree and scent. In other words, we can assume that people are interested in the flowers, most noticeable in plants. This study will enhance the effectiveness of the healing garden by providing relevant information regarding healing garden planting plan. Future research should consider to widen the range of target of investigation in order to perform additional comparison analysis.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.5
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• pp.1065-1071
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• 2007

It has been known that Asian Medicine theory are based on yin and yang & Five Phases. but recently many therapist using asian medicine in Korea or another nations, take up the position that it is not inevitable for them to adopt the theory of yin-and-yang & Five Phases when they cure a patient. but the point of this view suggests they can not understand totally the real theory about yin-and-yang & Five Phases. asian image-mathematics based on I-Ching could analysis all things with the natural number. the kernel of understanding on principle of I-Ching is realizing that the standard should be changed in some conditions and the form of cosmos should change endless. the system of all thing under sun is divided in three parts on the asian image-mathematics. the nature number from one to nine is divided in three categories that are grouped as 123, 456, 789. So, if we want to understand Five Phases theory, we suggest that it is useful to know the organic connected relations among Four Images, Five Phases, Six Qi(six kinds of weather). the aim of this paper is to arrive at understanding of profound learning on image-mathematics throughout the number of 4, 5, 6 in the concrete context.

• Hwankyungkyoyuk
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• v.13 no.1
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• pp.96-110
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• 2000

There are some considerations that must take into account in environmental education in the aspect of the difference of value clarification between ecological and economic viewpoint on environment. Although we have a tendency to think that the differences are unavoidable because we are on the economy-oriented life, we should realize that such emphasis to economics comes from the differences between ecological and economic view point on environment. We have lived and thought on the basis of Economic view point, especially, environmental policies are established on the basis of economic efficiency. But this tendency has become great obstacles to environmental ethics education because it dilutes the reason of natural preservation and removes the fundamental reasons why the nature should be preserved. Therefore it is very difficult to balance the value clarification between economic and ecological viewpoint in actual life. Furthermore, environmental problems can not be solved only through economic approach, because of their limits to belief solving from providing incentives. It is very important to make people have a way of thinking which economic activities and debates can be made on the ecological resources. Therefore we can compare this relation to CHAE-YONG founded on Buddism and Chinese philosophy. CHAE means essence of every reaction in the cosmos, and YONG means the reaction itself. CHAE is regarded to ecological resources, and YONG is thought to every-day economic activities. YONG is not able to existwithout CHAE. If economic activities can be done on the basic limit of ecological resources, we can build suitable environment to living condition. We call this appropriate environment as SANG. In other words, the connection of CHAE-YONG-SANG means ecological resources - economic activities - sustainable environment. It is realized that the relations between economics and ecology should be equalized for the balanced environmental ethics education. This study tries to get out of unbalanced relations between economics and ecology from the persepectives of CHAE-YONG-SANG and it was done to suggest an alternative environmental ethics education program

• 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 the Korean Institute of Landscape Architecture
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• v.26 no.4
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• pp.82-94
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• 1999

According to Korean's geographical features of Taek Li Ji, the best location for human settlements is on the vicinity of a stream among a stream, an river and a sea, and not far from a ridge. The researcher chose one of best village which is called Yougokmaeul in Bonghwa-Gun, Kyungsang-Do. This village was created a gathering village with the same surname, can be translated as a hen and the front mountain can be seen as a rooster in the view of the shape of geographical features. As it were, the shape of this village and the cultivated land seems to be an egg inside a nest of a parent's chicken in the respect of the analogy of the theory of P'ungsuchiri which is known as Feng Shui in China and geomancy in the western world, and to effect the defensive psychology of the living environment in the terrain inland. This village is the studying place, Suckchunjungsa as the lecturing and studying place for their following students within the Chunghadonchun, the studying Yougok village, and even the ritual place performing ancestral sacrifices and the first incoming ancestor's graves in the same geographical system. The house site of the first incoming resident is surrounded the countian and is located in the front of Backsulryount which is the main mountain through Moonsu-san in the branch mountain of Korean's mountain system. Backsulryoung which is to be seen as the white peak, is symbolized the head of a hen which is to relate to a mysterious turtle in the view of P'ungsuchiri. And the pavilion which is called Chungamjung is sited on the rock of a shape of turtle which is symbolized to live longer. In the section of the mountain and water, Lee Jung Hwan mentioned a living place near the mountain stream is the best residential area and a landscape which is composed by a stream between mountains make a pleasure spirit and a bright feeling and make a refined person. If one can reach in the graceful mountain make a pleasure split and a bright feeling and make a refined person. If one can reach in the graceful mountain half day away, this kind of place must be a best living residential area to live. But this village was structured all in one place. And one of the ideas tangibly reflected in traditional Korean society's view of life and nature is the seclusion based on the Taoism. This kind of a dreamy thoughts make a dream to keep the paradise in our ancestors' mind. This kind of utopia is Chunghadonchun which is structured 5 aspects from the utopian gate near the Samgaesuewon to the village. These 5aspects is expressed by some Confucian thoughts as a small cosmos individually. On the third aspects which is the center among these aspects, the Suckchunjungsa which was made a seclusion place to devoting himself to his studies with refined tastes. The word of Jiju-am, Gangpung-dae, Jaewol-dae and Biryoung-pock are all expressed to cultivate one's moral character and to seek the truth by the Confucius'theory through the nature.

• Architectural research
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• v.18 no.1
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• pp.1-12
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• 2016

This thesis explores Vitruvius and his impact upon other Renaissance architects who compare a city to a building or a building to a city, who match the city and the building into a human body, and who develop their own works. The objective of this study is to furnish an interpretation of their theory and practice through their literature and designs. In this point of view, this article takes notice of Vitruvius's six concepts coined from venustas and divides them into two parts: i.e. aesthetic quality (ordinatio, dispositio, and distributio) and technical activity (eurythmia, symmetria, and $d{\acute{e}}cor$) each. This thesis indicates that Vitruvius's successive impacts from the concepts bring about concrete design principles through proportional measurements, placing together, and hierarchic values for the former, as well as appropriate use through beautiful look, symmetrical harmony, and appropriate uses for the latter, tracking notions between a city as a house and vice versa, and either the ideas of the house or the city in the synthesis of the human body, which follows the perfect number and module based on the human body. The thesis shows that the representations of architecture and the city take place with the form of a circle and a square that express the religious belief and the cosmos, substantiating the connection between the proportions of the human body and numbers, and ultimately satisfying a concept of centrality, which is slowly extended to the enclosed plaza at the urban level from chambers, atrium, and corridors at the residence level.

• Journal of the Korean Institute of Landscape Architecture
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• v.15 no.2
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• pp.1-21
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• 1987

This study was conducted to find out the fundamentals for proper use of Planting system in the elementary school landscape. For this study, 70 text books were applied to quote the plants, planting situation of 15 elementary schools was surveyed, and 1,464 questionnaires were collected. The resultes and some proposals obtained are summarised as follows ; 1. Total of 177 plant species were quoted over all text books of the elementary school course. Among them, the woody species showed the highest in number with 58 and herbaceous were the next with 30, the other were vegetable of 29, food crops, weeds, industrial ornamentals crops and water plants in order. They were common species in this country and were easy to cultivate except few. 2. 210 species were planted at the 15 elementary schools in Mokpo. It was constituted of 77 of herbaceous species and 133 of woody species but localized Plants were little. The herbaceous plant frequently used were Chrysanthemum morifolium, Targests erecta, Salvia splendens, Petunia hybrida, Cosmos bipinnatus, Celosia cristata, Canna generalis, et. On the other hand in the woody species Juniperus chinensis var. kaizuka, Cerdus deodora, Camellia japonica, and in the shrub Serissa japonica, Thuja orientalis, Euonymus japonica, Buxus mrcrophylla var. koreana etc in order. Almost the same species of woody plants described above were planted in zone of I -IV. Therefore, many problems were found in aspect of aesthetics, and their function and growth. There was much differences in number of species and quantity of plants in each elementary school. However they were not associated with school size, location, and age of schools. Most of elementary schools did not have same the plants as they were represented in text brooks. Therefore, in view of educational purpose it needs to plant more species which quoted in text books.

• The Journal of Internal Korean Medicine
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• v.16 no.1
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• pp.17-32
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• 1995

The purpose of this is to understand the concept of Sacho on the basis of 'Sa-Sang philosophy(四象哲學)'. In oder to achieve this purpose, Sanjiao and Sacho were investigated, centering on the philophicalbasis, region. action. The conclusion would be summerized as follows. 1. Viewed in the light of a philosophical basis, Sanjiao is first recorded in Nae-Kyung(內經), a concept that Yin-Yang(陰陽), Oh-Hang(五行) in Nae-Kyung Medcine, the cosmos's order and it's moving rule could be directly applied to human body. On the contrary Sacho is a term first used by Lee Jae-Ma, a human-oriented concept that formed in Confucianism system. based on Sa-Sang type classifying in Sa-Sang Medicine. 2. Viewd in the light of a region, the upper part of Sacho is similar to the upper-jiao of Sanjiao, the mid-upper part of Sacha to the middle-jiao of Sanjiao, the mid-lower and the lower parts of Sacha to the lower-jiao of Sanjiao. But these regions are not equal to anatomical regions. Sanjiao and Sacha is similar concept from the view point of the upper and lower oder, but Sanjiao has only a concept of the upper and lower order, doesn't have a concept of the front and the rear, inside and outside. 3. Viewed in the light of a action, Sanjiao and Sacho is a similar concept from the view point of a large boundary in the life activity.Sanjiao explains the region of human body, setting imfortance on the viscera physiology, on the contrary Sacho explains the whole function of human body including one's heart's desire, physical constitution and the visceral physiolosy. 4. Viewed in the light of produsing-wasting activity. sanjiao and Sacho have both produsing action and wasting action. but Sacho has a more concrete concept of produsing action by using a term-Sa Hae(四海) 5. Viewed in the light of vital energy(氣)'s action, Sajiao give the first consideration to the rising and falling action of vital energy, on the contrary Sacho give the first consideration to the transversal circulation of vital energy and the deviation of it in each part. According to the above results, Sacho must be discussed separately from Sanjiao, it is recommended that further study is necessary to understand the concept of Sacho on the basis of Sa-Sang philosophy.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.33-67
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• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.241-292
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• 2014

This article as an attempt to analyze Jin-beop-joo(眞法呪, incantation of true law) and the view of Yang-wui Sangje(兩位上帝, Sangje in two Godship) corresponds to the second preliminary work prior to the research on the view of Sangje in Daesoonjinrihoe. The points of this article are as follows: First, Jin-beop-joo and 15 Godship(神位) based hereupon are one of the most essential elements comprising the view of Sangje in Daesoonjinrihoe. Since the other Jeungsan line religious orders except Daesoonjinrihoe does not use 15 Godship in explaining and understanding Jeungsan, this fact should be regarded as an important characteristic of Daesoonjinrihoe. Second, 15 Godship is the important installation to assemble Sangje and the other gods in the same place. In Buddhism temples and China-Taoism temples, the gods each are placed in a separate palace. Whereas Sangje and the gods are concentrated in the same place, Yound-Dae(靈臺) which is the shrine of Daesoonjinrihoe. This fact shows Sangje takes the reins to the gods visually. 15 Godship facilitates that system. Third, the number 15 of 15 Godship symbolizes the natural laws of the cosmos. Thus the shrine of Daesoonjinrihoe implies the law of universe emblematically. Forth, 15 Godship shows that the Highest God in Daesoonjinrihoe are located in the middle of the functional gods ruling over nature like mountain, sea, season, the Great Dipper, and Taoistic or Buddhistic gods like Ok-hwang Sangje(玉皇上帝, The Great Jade Emperor), Seoga-Yeorae(釋迦如來, Tathāgata Buddha), Kwan-seong-Jegoon(關聖帝君, Holy god Guan Yu), along with various envoys and ancestral gods. Besides, considering the fact that the majority of 15 Godship consists of the Eastern deities, it verifies the view of Sangje in Daesoonjinrihoe is built in the Eastern religions. Fifth, whereas the other Jeungsan line religious orders have a tendency of understanding Jeungsan as Ok-hwang Sangje, Daesoonjinrihoe worships Jeungsan as Gu-cheon Sangje(九天上帝), not as Ok-hwang Sangje. This accords with the following fact; Jeungsan is the highest ruling entity in Gu-cheon, whereas in Jinbeonju, which was handed down from Jeungsan, the highest ruling entitiy in Gu-cheon is expressed as a different being from Ok-hwang Sangje. Sixth, Daesoonjinrihoe understands Sangje as the form of two Godship, Yang-wui Sangje, which are Gu-cheon Sangje and Ok-hwang Sangje. Judging from the form of salutation, the status of these two Sangjes are the same. Yet, the object of belief is Gu-cheon Sangje as the highest God, while Ok-hwang Sangje is stipulated as the one who has wielded a true law succeeding to the Gu-cheon Sangje's will. The religious term of Yang-wui Sangje don't imply meaning Gu-cheon Sangje and Ok-hwang Sangje are the same rank. Yang-wui Sangje is the term expresses Sangje in two Godship and involves the orthodox heritage of Daesoonjinrihoe. Along with An Introduction to the Study of the Outlook on the Highest Ruling Entity in Daesoonjinrihoe (I), this article is written, while giving a thought to construct the religiography on the highest God in Daesoonjinrihoe. I hope this article accompanied with the previous one, can be contributed to the fertilization of the soil in the field of Daesoon religious studies.