• Journal of Sasang Constitutional Medicine
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• v.17 no.2
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• pp.1-14
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• 2005

1. Objectives This study is purposed to find Lee Je-Ma's thoughts and intention proposed in the ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$2. Methods It was researched through comparative and overall study on ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$ 3. Results and Conclusions (1) On the assumption of Affairs. Mind. Body' Objects 사심신물(事心身物 ) as the principle of existence and correlation, there are basic dualistic structure such as 'Il(一)' (individual level) and 'Man만(萬)' (universal level) for explanation of ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$ (2) Human who easily have individual inclination of mind(private . dissoluteness' idleness' desire) and wickedness (stinginess. extravagance' idleness' fraud) are the being making invidual ethics of behavior by earnestness' intelligence. capability . diligence성혜능동(誠慧能動) and universal ethics by Wisdom' Propriety. Justice. Humanity 지례의인(智禮義仁) through devotion' right . practice' concentration of mind' heart . body . power. (3) Human in the world having individual immanent psychological four element의려담지(意慮擔志) and universal exptessinal 외 four element청시언모(聽視言貌) are under a bias toward wickedness because of inclination of mind. So extending of individual ethics of behavior and completion of universal ethics are essential and indispensable (4) The final aim of human being in the universe is bringing universal ethics of behavior(Wisdom . Propriety' Justice. Humanity청시언모(智禮義仁) to perfection. (5) Devotion right practice concentration성정수일(誠正修一) of mind heart body power의심신력(意心身力) are developmental notions of earn emestness intelligence capability diligence성혜능동(誠慧能動), essential individual for living in the world, and preceding element for moral edification, social behavior and administration of the state.

• The Journal of Korean Philosophical History
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• no.58
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• pp.139-160
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• 2018

'Gyeokmulchiji' (格物致知), coming to knowledge based on the investigation of things) is a starting point for any study and politics of Confucianism. Much emphasis was placed on the conception of 'Gyeokchi' as a root of every learning and adminstration in the early Joseon period. As Confucianism established itself as a salient value system of the government, a mighty change and paradigm shift happened in its governmental system which had depended upon Buddhism up to that time. Thus, Confucian statecraft also stood out. Daehakyeonui (大學衍義) was preached as a model of regal learning and politics in the governmental agon, and its conceptual starting point was 'Gyeokchi.' The various interpretations and arguments about this concept shows the process in which Zhu Xi NeoConfucianism was deepened into Neo-Confucianism of Joseon's own. This conception reached the essence of 'Li' beyond the problem of cognitive subject and object, and provided a watershed which divided Giho (畿湖) and Yeongnam (嶺南) schools. Confucian method of study, which incorporates knowledge and practice, has great implications for our times when there are many voices of concern over humanities. The enhancement of universities and humanities is much needed to adjust the direction and pace of scientific technology, which is now entirely left with the logic of market. Accordingly, it is quite urgent for us to examine our object of learning again, which should integrate 'Sugi' (修己, cultivating oneself) with 'Chi-in' (治人, governing others), and knowledge with practice.

• Journal of Sasang Constitutional Medicine
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• v.9 no.1
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• pp.255-271
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• 1997

• Journal of Sasang Constitutional Medicine
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• v.5 no.1
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• pp.41-53
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• 1993

• Journal of Sasang Constitutional Medicine
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• v.3 no.1
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• pp.35-65
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• 1991

• The Journal of Dong Guk Oriental Medicine
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• v.3
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• pp.281-298
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• 1994

• Journal of Sasang Constitutional Medicine
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• v.4 no.1
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• pp.31-51
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• 1992

• Journal of Sasang Constitutional Medicine
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• v.4 no.1
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• pp.53-75
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• 1992

• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.41-54
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• 1998

연구목적 : 사상의학(四象醫學)은 인간을 태양인(太陽人), 태음인(太陰人), 소양인(少陽人), 소음인(少陰人)으로 구분하여 동일한 병증에 대해서도 치료를 달리하는 의학이다. 즉 인간을 동일한 원리로 설명하는 것이 아니라 각 체질에 따른 차등성을 통해 각 체질 취약점의 보완을 추구하는 의학이다. 그러면, 무엇이 이러한 인간 구분의 단서가 되었으며 이것이 의학으로까지 적용되는 과정 즉, 사상의학의 성립 과정을 살펴 보는 것을 연구 목적으로 한다. 연구방법 : 동무(東武) 이제마(李濟馬)의 저술로 인정되는 "격치고(格致藁)", "동무유고(東武遺藁)", "동의수세보원(東醫壽世保元)"의 문헌적 자료와 각 편의 저술시기를 통해 동무(東武) 이제마(李濟馬)의 사고의 흐름과 변화를 통해 사상의학이 성립되는 과정을 살펴 보는 문헌적 조사방법을 이용하였다. 연구 결과 및 결론 : 이상의 결과를 통해 아래의 연구 결론을 구하였다. 1. 동무(東武)는 "맹자(孟子)"의 사부지심(四夫之心)을 근거로 인간을 심욕에 따라 비인(鄙人), 박인(薄人), 탐인(貪人), 나인(懦人)으로 구분하였고 인의예지의 사단을 장부에 배속하여 심욕을 몸에 적용하였다. 그러나 "격치고(格致藁)"의 비인(鄙人), 박인(薄人), 탐인(貪人), 나인(懦人)과 "동의수세보원(東醫壽世保元)"의 태소음양인(太少陰陽人)의 직접 연결은 동무 사고의 시간적 흐름을 고려하지 않은 것이며, 동무는 "동의수세보원(東醫壽世保元)" "사단론(四端論)"과 "확충론(擴充論)"을 통해 비박탐라인(鄙薄食懦人)의 심욕(心愁慾)과 태소음양인(太少陰陽人)의 정기(情氣)를 매개로 하여 비인(鄙人)은 태양인(太陽人), 탐인(貪人)은 태음인(太陰人), 박인(薄人)은 소양인(少陽人), 나인(懦人)은 소음인(少陰人)으로 설명함을 확인할 수 있었다. 2. "격치고(格致藁)" "독행편(獨行篇)"과 저술 연도가 동일한 "동무유고(東武遺藁) 교자평생함(敎子平生箴)"을 통해 의학적 사고의 성립을 살펴보면, 동무(東武)의 차등적 장리(臟理)는 희노애락의 성정(性情) 구분이 장리(臟理)의 차이로 발전한 것이 아니라 장부(臟腑) 강약(强弱)에 대한 인식이 선행되고 이를 희노애락(喜怒哀樂)으로 설명하였으며, 또한 "동의수세보원(東醫壽世保元)"의 장부(臟腑) 대소(大小)는 강약(强弱)에 근거한 개념임을 알 수 있었다. 3. 사상의학(四象醫學)의 의학적 설명 도구는 희노애락(喜怒哀樂)이다. 희노애락은 비박탐라(鄙薄貪懦)와는 달리 선악(善惡)의 가치 판단이 들어있지 않으면서 기의 승강을 나타낼 수 있는 중용적 설명 도구로 동무가 의학을 설명하기 위한 최선의 도구였다. 사상의학(四象醫學)에서의 희노애락(喜怒哀樂)은 증치의학(證治醫學)의 음양오행(陰陽五行)의 역할과 같은 것이다. 4. 희노애락(喜怒哀樂)은 "동의수세보원(東醫壽世保元)"에서 성(性), 정(情), 기(氣)로 설명되는데 희노애락의 성(性)과 정(情)은 장부 대소를 설명하는 근거로 체질마다 다른 장국 형성을 가능하게 하고 또한 각기 표기(表氣)와 리기(裏氣)를 손상(損傷)하는 것으로 설명되었다. 희노애락(喜怒哀樂)의 기(氣)는 기(氣)의 승강(升降)을 설명하는 근거로 애기(哀氣)와 노기(怒氣)는 양(陽)으로 직승(直升)과 횡승(橫升)하고 희기(喜氣)와 락기(樂氣)는 음(陰)으로 방강(放降)과 함강(陷降)한다. 이러한 희노애락은 순동역동(順動逆動)의 특성과 상성상자(相成相資)의 특성을 지니는데 희노애락(喜怒哀樂)의 상성상자(相成相資)는 사상의학 고유 개념으로 사상인병증론(四象人病證論)에서 언급하고 있는 성정(性情)과 심욕(心慾)의 편급까지 영향을 미치는 중요한 단서이다.

• (The)Study of the Eastern Classic
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• no.37
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• pp.377-410
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• 2009

In the East Asian Confucianism society, Hakmun was aimed to bring human beings and nature into harmony, and to explore a unity between knowledge and conducts. For example, Neo-Confucianism aspired they could explain the human existence and society through a single concept of Iki(理氣, the basic principles and the atmospheric force of nature). In this philosophy, humanics and natural sciences had not been differentiated at all. The East-West cultural interchanges at the beginning of modernity caused a crack in the traditional academic concepts. Through the Hundred Days of Reform(變法自疆運動, a movement of Strenuous Efforts through Reforming the Law), the Western Affairs Movement(洋務運動) in China, Meiji Restoration(明治維新) in Japan, or Innovation Movements(開化運動) and the Patriotic Enlightenment Movement(愛國啓蒙運動) in Korea, the traditional meanings of Hakmun was degraded while it became a target of the criticism of the enlightenment movements. Accordingly, East Asians' perception of Hakmun rapidly began to change. Although there had been the Silhak(實學, practical science) movement in Korea, which tried to differentiate its conceptualization of Hakmun from that of Neo-Confucianism during the 18th and 19th century, the fundamental shift in meaning occurred with the influx of the modern Western culture. This change converted the ultimate objective of Hakmun as well as its methods and substances. The separation of humanics and natural sciences, rise in dignity of the technological sciences, and subdivision of learning into disciplines and their specialization were accelerated during the Korean enlightenment period. The inflow of the modern western science, humanized thought, and empiricism functioned as mediators in these phase and they caused an irreversible crack in the traditional academic thoughts. Confronting the western mode of knowledge, however, the East Asian intellectuals had to explain their new learning by using traditional terms and concepts; modification was unavoidable when they tried to explain the newly imported knowledge and concepts. This presentation focuses on the traditional concepts of 'gyeogchi'(格致, extending knowledge by investigating things) and 'gungni'(窮理, investigation of principles), pervasively used in philosophy, physics and many other fields of study. These concepts will mark the key point with which to trace changes of knowledge and to understand the way how the concept of Hakmun was converted into a modern one.