• Journal of Korean Medical classics
• /
• v.13 no.1
• /
• pp.1-16
• /
• 2000

대태극적내용화재인신내응장하처간작태극적문제진행료고찰(對太極的內容和在人身內應將何處看作太極的問題進行了考察), 득도료여하결론(得到了如下結論). 1. 태극최조재주역계사전중유공자장태극제시위팔괘생성적기본원리(太極最早在周易繫辭傳中由孔子將太極提示爲八卦生成的基本原理), 지후(之後), 량한도당대적저일기간내(兩漢到唐代的這一期間內), 인위태극시창조만물적원시적혼돈지기(認爲太極是創造萬物的原始的混沌之氣), 중앙원기(中央元氣), 몰유분화위음양적기적개념(沒有分化爲陰陽的氣的槪念), 당시피해석위우주간최초적혼연일체적원기적사상점료주류(當時被解釋爲宇宙間最初的渾然一體的元氣的思想占了主流). 2. 주돈신작태극도설(周敦?作太極圖說), 최초제시료무극적개념(最初提示了無極的槪念), 지후(之後), 이주자위대표(以朱子爲代表), 송대적성리학자장태극해석위만물중적궁극지리(宋代的性理學者將太極解釋爲萬物中的窮極之理), 최초장태극해석위리(最初將太極解釋爲理). 3 한동석계승료금일부적삼극설(韓東錫繼承了金一夫的三極說), 이삼극적변화원리설명료태극(以三極的變化原理說明了太極).. 손일규(孫一奎), 조헌가(趙獻可), 장개빈등주장명문설(張介賓等主張命門說), 견지명문위태극(堅持命門爲太極), 인위저명문위우태극적본체수기작용적신장지간(認爲這命門位于太極的本體水起作用的腎臟之間), 동통제수화(同統制水火), 추동인체생명력적원천(推動人體生命力的源泉), 인차여철학상소론급적태극적개념유류사지처(因此與哲學上所論及的太極的槪念有類似之處). 4. 황원어주장적중기위태극설(黃元御主張的中氣爲太極說) 인위태극내창조생명적근원지기(認爲太極乃創造生命的根源之氣), 창조지후야불단공급생명(創造之後也不斷供給生命) 력적중기구유태극적속성(力的中氣具有太極的屬性). 재저일점상가이해석위수토합덕지공적위치(在這一点上可以解釋爲水土合德之空的位置), 대차환유대진일보적고찰(對此還有待進一步的考察). 5. 소동진주장적비위태극설인위비위십토(邵同珍主張的脾胃太極說認爲脾爲十土), 위생명통일적기초(爲生命統一的基礎), 인차응파타인위시무극위타(因此應把?認爲是無極爲妥). 6. 소강절주장적심위태극설인위만물중매일물도시일개태극(邵康節主張的心爲太極說認爲萬物中每一物都是一?太極), 구유태극적속성(具有太極的屬性), 심재오행중속화(心在五行中屬火), 위발동광명지처(爲發動光明之處), 인차이삼극적원리래간(因此以三極的原理來看), 이오토장태극수진행분열(以五土將太極水進行分裂), 지칠화적황극적위치급통치병주재만물적군주지위(至七火的皇極的位置及統治幷主宰萬物的君主之位). 7. 당종해주장적미분지란위태극지설(唐宗海主張的未分之卵爲太極之說), 장태극비유위계란적원시물질(將太極比喩爲鷄卵的原始物質), 란핵등(卵核等), 단정자여란자상결합(但精子與卵子相結合), 상미진행분열적상태위원시적혼륜지물(尙未進行分裂的狀態爲原始的渾淪之物), 위장분화위음양지처(爲將分化爲陰陽之處), 인차본인인위장기정위태극적상법최위첩절(因此本人認爲將其定爲太極的想法最爲貼切).

• Journal of Sasang Constitutional Medicine
• /
• v.11 no.1
• /
• pp.15-23
• /
• 1999

Lee Je-ma define the Mind as Taigi(太極), the mind(or wisdom) and the body(or action) as Liangyi(兩儀), the affair-mind-body-object as Sasang(四象). Sasang(四象) is the method, obtained through combining two different paradigm, by which we can explain existence and phenomenon. The aim of Lee Je-ma's thought is the Wisdom and Action, in other words, the Adjusting Myself through the Wisdom and Action.

• The Journal of Korean Philosophical History
• /
• no.27
• /
• pp.119-143
• /
• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• Korean Journal of Heritage: History & Science
• /
• v.45 no.1
• /
• pp.4-15
• /
• 2012

Sam-Tai-Ji has been used as one of the korean traditional symbol patterns including the emblem of the Seoul olympic. Despite Sam-Tai-Ji included in 태극(Tai-Ji:太極), it has been interpreted widely as Sam-jae(三才)theory called Tian(天), Di(地) and Ren(人), or Tian, Di and Ren harmony thought(天地人 調和思想) by some religion groups and some intelligent people without exact philosophical poofs. For this reason, this research on Tai-Ji(太極) pattern follows. Although Joseon dynasty selecting Confucianism as a ruling principle, it accepted Buddhism, Taoism and Shamanism by applying them to royal tombs not officially but privately. For example, If Confucianism has to be expressed in the public places, Er-Tai-Ji(二太極) pattern having an expressing type of Li-Ben-Lun(理本論) was employed, in the private places like royal tomb construction, Er-Tai-Ji(二太極) pattern having an expressing type of Qi-Ben-Lun(氣本論) was employed. To figure out clear identification of Sam-Tai-Ji(三太極) and Er-Tai-Ji(二太極), this research was conducted to study on the change process of Tai-Ji(太極). It has been considered that Tai-Ji(太極) pattern has something to do with universe in these countries such as Korea, China and Japan. In Tai-Ji(太極) pattern, Sam-Tai-Ji had been used more widely than Er-Tai-Ji(二太極) untill the Han Dang dynasty. The meaning is also indicated as Yin-Yang-Te(陰陽德) in the books like "Hanseo(漢書)" "Yulryeokji(律曆志)". But, in the chinese history, there was a change of the pattern into white spot Er-Tai-Ji(二太極) in "KoTaiJiDo(古太極圖)". It had been interpreted as "Yin-Yang and vitality(陰陽生氣)." since Song Dynasty when Confucianism settled down. In this process, unlike Wu-Ji(無極), Li(理) means immateriality. So Yin-Yang(陰陽) and Li(理) were expressed with the form of Er-Tai-Ji(二太極). Therefore, Sam-Tai-Ji(三太極) is the pattern that stands for Yin-Yang-Te(陰陽德). It means that Yin-Yang(陰陽) gives a life to all the living things, grows them along with Te(德). It developed and flourished in Taoism and Buddhism accepting spirit existence. It is the universe view that Qi(氣) is an entity.

• Journal of the Daesoon Academy of Sciences
• /
• v.37
• /
• pp.263-295
• /
• 2021

Until recently, academic consensus held that Zhou Dunyi's Taijitu (Taiji Diagram) originated from Cantongqi. However, a new debate has arisen wherein some scholars question that theory and related theories. They criticize these previous theories because the books and charts used as evidence in those theories were published after the lifetime of Zhou Dunyi, and this disqualifies their influence on his thought. However, identifying certain authors as being of a slightly later period than Zhou Dunyi does not definitively answer whether or not Zhou Dunyi's diagram was based on Cantongqi. I approached this problem from a different perspective. Zhou Dunyi's Taijitu is based on the system of taiji (Taiyi), yin-yang, and the five movements. Consequently, the formation of this system should be traced back historically. In the process of tracing it back, I intended to explain that the main character of Cantongqi is closely related to the formation of the system of taiji (Taiyi), yin-yang, and the five movements. The system of taiji (Taiyi), yin-yang, and the five movements was first established as a religious theological system in the Han Dynasty. In this process, yin-yang and the five movements were combined by Dong Zhongshu, and the five movements were introduced by Han Dynasty scholars as a method of interpreting the I-ching. However, Han Dynasty scholars did not form this system. In the late Han Dynasty, Cantongqi adopted the theological system of yin-yang and the five movements to theoretically form the system of taiji (Taiyi), yin-yang, and the five movements. Cantongqi was able to form this system because of the logic that yin-yang is the essence of the I-ching. Cantongqi does not have the same schematic as Taijitu. However, the system of taiji (Taiyi), yin-yang, and the five movements appears and extracts the components that make up Taijitu. Therefore, I do not think we should hastily agree with the recent claims made by scholars.

• Journal of Korean Medical classics
• /
• v.13 no.2 s.17
• /
• pp.44-56
• /
• 2000

장개빈(張介賓)(1563-1640, 호시경악(號是景岳))시명말의학가이계승김원대의학전통적인물(是明末醫學家而繼承金元代醫學傳統的人物). 타재(他在) 류경도익(類經圖翼), 의역의(醫易義) 주장'의역동원'이논증의학여역학지회통성(主張'醫易同源'而論證醫學與易學之會通性). 타이성리학이론내연구의학(他以性理學理論來硏究醫學). 인이피칭위'유의'(因而被稱爲'儒醫'). 타광범지연구유가급제자백가지후(他廣範地硏究儒家及諸子百家之後), 이(以) 황제내경(黃帝內經) 여(與) 난경 위주(難經 爲主). 종합의가학설(綜合醫家學說). 타이(他以) '양상부족음본무여'지관념내설명인체내음양상태('陽常不足陰本無餘'之觀念來說明人體內陰陽狀態) 이반박주진형지자음론(而反駁朱震亨之滋陰論). 인이주장'부양억음'급'태극시명문'적학설(因而主張'扶陽抑陰'及'太極是命門'的學說). 타재(他在) 의역의(醫易義) 이부양억음내해설병리(以扶陽抑陰來解說病理). 관어태극-명문적론의야수성리학태극개념적영향(關於太極-命門的論議也受性理學太極槪念的影響). 단시(但是), 소위(所謂) '조원찬화'('調元贊化') '기사회생'적의학목적시속어도교양생론('起死回生'的醫學目的是屬於道敎養生論). 관어차점(關於此點), 연피칭위유의적성리학의가야병부예외(連被稱爲儒醫的性理學醫家也竝不例外). 일반인위 황제내경 시재전국 한대초기형성적(一般認爲 黃帝內經 是在戰國 漢代初期形成的). 야인위기의학체계반영저황로사상여음양오행론(也認爲其醫學體系反映著黃老思想與陰陽五行論). 장개빈수재성리학적립장내주장자기적이론(張介賓雖在性理學的立場來主張自己的理論). 단시대폭지접수도가급도교립장(但是大幅地接受道家及道敎立場). 타재(他在) 류경도익(類經圖翼), 태극도론(太極圖論), 이태극성위만물생명적근원(以太極成爲萬物生命的根源). 동시언급도도가여역위(同時言及到道家與易緯). 재장개빈(在張介賓), 태극시상통어도가발생론적개념(太極是相通於道家發生論的槪念). 야상통어태극적개념(也相通於太極的槪念). 재(在) 유경(類經), 섭생(攝生) 내간(來看). 타제요로장이외(他除了老莊以外). 우인용송대이후내단사상가강백단 이도순등적주장(又引用宋代以後內丹思想家强伯端 李道純等的主張), 인이전개자기적이론(因而展開自己的理論). 필자시위(筆者視爲), 장개빈재의학적양생방면상접수료이'성명쌍수'위기적송대이후내단사상(張介賓在醫學的養生方面上接受了以'性命雙修'爲基的宋代以後內丹思想). 병차타이연단적관점내이해부양억음(竝且他以煉丹的觀點來理解扶陽抑陰). 신위유의적장개빈능구장유도량자회통위일조의학체계적의거재어역학.(身爲儒醫的張介賓能구將儒道兩者會通爲一條醫學體系的依據在於易學). 장개빈재천인상응관념지하(張介賓在天人相應觀念之下), 용이음양변화지기구내변증천인관계(用以陰陽變化之機構來辨證天人關係). 재타적이론(在他的理論), 천지시속어 역(天地是屬於 易), 인시속어 의(人是屬於 醫), 단시양자귀위동일양적일리(但是兩者歸爲同一樣的一理). 재'원취제물(在'遠取諸物), 근취제신'적관점내강(近取諸身'的觀點來講), 타장'근취제신'적도리취어의학(他將'近取諸身'的道理取於醫學). 환유'원취제물'적도리취어역학(還有'遠取諸物'的道理取於易學), 인이모구귀납성일개원리(因而謀求歸納成一個原理). 타장자연현상적원리내재어인지생명(他將自然現象的原理內在於人之生命), 종여차정체적각도내간(從如此整體的角度來看). 가이설의학시상통어역학적(可以說醫學是相通於易學的). 역학대인여자연간적탐구(易學對人與自然間的探求), 비교측중어이론성(比較側重於理論性). 반이의학이역학이론위자(反而醫學以易學理論爲資). 관어자연여인지생명진일보지진행교구체성적연구(關於自然與人之生命進一步地進行較具體性的硏究). 총지(總之), 장개빈통과태극음양론(張介賓通過太極陰陽論), 부분유 도이참재'생명'적립장(不分儒 道而站在'生命'的立場), 광범지접납유도양가(廣範地接納儒道兩家). 유차(由此) 아문가이여도장개빈의서적가치병부한어의학가치(我們可以如道張介賓醫書的價値竝不限於醫學價値). 장개빈의서제시유 도량가가이회통어"생명사상"적철학상가능성(張介賓醫書提示儒 道兩家可以會通於"生命思想"的哲學上可能性).

• The Journal of the Korea institute of electronic communication sciences
• /
• v.10 no.3
• /
• pp.425-431
• /
• 2015

The objective of this study was to effect of Tai Chi on balance and muscle activity of ankle joints with USN sensor in elderly people. Thirty six elderly participated and randomly assigned to a experimental group with Tai Chi and control group. The experimental group trained using a Tai Chi through 3 times per a week over 6 weeks. For all subjects, their balance such as functional reach test and one leg stance test, the change of muscle activity of ankle joints with USN sensor wireless-electromyogram during leg closed stance with eye closed were measured, and the results were as followed. The results were of a signigicant changes to the balance in group and between group as well. Comparison of muscle activity left tibialis anterior and left gastrocnemius in group, there were significant difference. Comparison of muscle activity right tibialis anterior and right gastrocnemius in group, there were significant difference. Comparison of muscle activity between groups, there was significant difference. Additional results indicated that, elderly people who received Tai Chi in one study, improve balance control and muscle activity ankle joint. so it is anticipated that improvement in clinical utilization for the elderly who's gait ability and balance ability reduced.

• The Journal of the Korea Contents Association
• /
• v.11 no.3
• /
• pp.460-466
• /
• 2011

Kameun temple was constructed in A.D. 682 after 46 year after Chumsungdae was constructed. This paper discusses the scientific implication of Taegeuk stone rods of Kameun temple site through the geometric analysis of their engraved figures. So we can estimate that the west Taegeuk of Kameun temple site has 2 circles comparing the path of the moon with that of the sun leading to the asymmetry in its emblem(Taegeuk) and the east Taegeuk of Kameun temple site has 1 circle representing the path of the sun. The Taegeuks along with around 30 equilateral triangles representing the north latitude $35.8^{\circ}$ give the explicit information of period of the orbit of the moon and the sun. These mathematical methods can explain some relics structure of antiquity with a few historical expounds.

• Trans-
• /
• v.8
• /
• pp.95-127
• /
• 2020

This research is based on using Bartenieff Fundamentals to analyze the fundamentals of Tai Chi Chuan's movements in order to develop the methods of relaxation from Tai Chi Chuan's principle movement movements It also shows that the two techniques have commonalities in many ways. First of all, taking a philosophical approach on the body movements of Tai Chi Chuan and Bartenieff, for both methods the ultimate goal is the integration of mind and body. In other words, there is a thread of connection between the East's body and mind monism and the west's Body Awareness. Secondly, looking at it from a Breath Support standpoint as used in the Bartenieff method, the two methods both use the breathing to naturally move the body and relax the body. In Tai Chi Chuan the Breath is the basis of life and the strength of the Body. So the breathing of Tai Chi chuan is what makes body and mind communicate, harmonize and integrate. In other words, Breathing in Tai Chi is realized through mental fusion and affects the movements. This is the same as the Breath Support of Bartenieff. It is said that in every aspect the Breath Support of Bartenieff influences the movement and changes both the inner and outer form of the body. Thirdly, looking at the Core Support used in the Bartenieff method, both methods emphasize core. At the same time of moving and being conscious of one's core, the usage of muscles can be deeper rather than superficial and this enables strong and flexible movement. In Tai Chi Chuan abdominal muscles used when one coughs are consciously engaged through abdominal breathing and so strength is collected in the core. When one exercises like that the core becomes more stable and breathing becomes more smooth. Fourthly, analyzing the Rotary Factor used in the Bartenieff Fundamentals, they both use rotary movement to reach the goal of physical relaxation. The rotation factor of Bartenieff allows movement to be easier and more free because of the characteristic of joint exercise where the center axis moved in three dimensions, this is the same in Tai Chi chuan. According to Tai Chi chuan's circle and Spiral Movements, it can achieve the relaxation through switching into a seamless flow and access space as much as possible. Finally, when looking at Developmental Patterning through Bonnie Bainbridge Cohen's Body-Mind Centering Work theory, presented from Bartenieff developmental model are similar with the developmental process of Tai Chi chuan Breath, Core-Distal Connectivity/Navel Radiation, Head-Tail Connectivity/Spinal Movement, Upper-Lower Connectivity/Homologous, Body-Half Connectivity/Homo-Lateral Connectivity, Cross-Lateral Connectivity/Contra-Lateral Connectivity. They are all similar. In other words, in Tai Chi Chuan energy is gathered in the core through breathing, upper and lower body are connected through the spine, not only homo-laterally but also cross-laterally. Through this study the expression of the dance movements can be more natural. Additionally based on the Body Awareness balance usage of the central axis, joints and body can develop the relax technique.

• Journal of Korean Medical classics
• /
• v.13 no.2 s.17
• /
• pp.43-43
• /
• 2000