• Annual Conference of KIPS
• /
• 2006.11a
• /
• pp.97-100
• /
• 2006

사상의학은 한의학의 독특하고 뛰어난 의료 체계이나 체질 감별에 객관성이 확보되지 않아 원래의 가치를 인정 받지 못하고 있다. 이를 위해 본 연구에서는 용모사기론을 기반으로 안면 형태학적 특징 분석을 통한 진단시스템을 만드는 것을 목표로 하고 있다. 이를 통해 정확하고 편리하게 체질을 분류 할수 있는 방법을 제시하고 정확한 사상체질 분류 진단기기의 개발을 위한 정면 얼굴과 측면 얼굴에서의 주요 영역을 추출하는 방법을 제안하고자 한다.

• Journal of Sasang Constitution and Immune Medicine
• /
• v.11 no.2
• /
• pp.95-117
• /
• 1999

1. Purpose of study There are many Constitution theories. But, In the Sasang Constitutional medicine, the theory and the practice are connected systematically. So it has been used in Korea popularly. Lee Je-Ma suggested that the external form, the mind, the symptom are the criteria of Sasang constitution diagnosis at the Discourse on the Four Principle and the Discourse on the Identifying Four Constitutions. But The clinical importance study of three diagnostic criteria - the external form, the mind, the symptom - has never been studied. Therefore, there are many obstacles of using the three diagnostic criteria totally. And I think that it needs a study which we apply the three diagnostic criteria to practice and approve the clinical importance of one another. I classify and investigate the previous methods of Sasang constitution diagnosis by the three diagnostic criteria in this study. 2. Method of study I investigate the previous methods of Sasang constitution diagnosis bibliographically by Dongyi Soose Bowon, Journal of Constitutional medicine and other books. 3. Result of study (1) Study of the external form The Study of Ki-sang(氣像) and Sa-ki(詞氣) by experience and intuition was done previously, and study of imaginay formulation of each constitution by measuring Chae-hyung(體形) and yong-mo(容貌) has being done recently. (2) Study of the mind For the objectification of study and diagnosis, self-reporting questionnaire has been used. The ideal choice to determine an indivisual constitution, as far as questionnaire go, is to take results from both the modified version Sasang Pattern Identification Questionnaire and QSCCII. (3) Study of the symptom For the study of the symptom - constitution symptom and constitution symptom of disease - the study of principles, the clinical study of the type of disease and symptom, the study which the pathologic view of Oriental medicine apply the view of Sasang Constitutional medicine have been done. We must try to objectfy Sasang Constitutional disease.

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.217-253
• /
• 2020

This study analyzes the principles of the 'Earthly Paradise' (仙境, the realm of immortals), 'Virtuous Concordance of Yin and Yang' (陰陽合德), and the 'Reordering Works of Heaven and Earth' (天地公事) while combining them with Joseon art. Therefore, this study aims to discover the context wherein the concept of Taiji in 'Daesoon Truth,' deeply penetrates into Joseon art. Doing so reveals how 'Daesoon Thought' is embedded in the lives and customs of the Korean people. In addition, this study follows a review of the sentiments and intellectual traditions of the Korean people based on 'Daesoon Thought' and creative works. Moreover, 'Daesoon Thought' brings all of this to the forefront in academics and art at the cosmological level. The purpose of this research is to vividly reveal the core of 'Daesoon Thought' as a visual image. Through this, the combination of 'Daesoon Thought' and Joseon art will secure both data and reality at the same time. As part of this, this study deals with the world of 'Daesoon Thought' as a cosmological Taiji principle. This concept is revealed in Joseon art, which is analyzed and examined from the viewpoint of art philosophy. First, as a way to make use of 'Daesoon Thought,' 'Daesoon Truth' was developed and directly applied to Joseon art. In this way, reflections on Korean life within 'Daesoon Thought' can be revealed. In this regard, the selection of Joseon art used in this study highlights creative works that have been deeply ingrained into people's lives. For example, as 'Daesoon Thought' appears to focus on the genre painting, folk painting, and landscape painting of the Joseon Dynasty, attention is given to verifying these cases. This study analyzes 'Daesoon Thought,' which borrows from Joseon art, from the perspective of art philosophy. Accordingly, attempts are made to find examples of the 'Virtuous Concordance of Yin and Yang' and Tai-Ji in Joseon art which became a basis by which 'Daesoon Thought' was communicated to people. In addition, appreciating 'Daesoon Thought' in Joseon art is an opportunity to vividly examine not only the Joseon art style but also the life, consciousness, and mental world of the Korean people. As part of this, Chapter 2 made several findings related to the formation of 'Daesoon Thought.' In Chapter 3, the structures of the ideas of 'Earthly Paradise' and 'Virtuous Concordance of Yin and Yang' were likewise found to have support. And 'The Reordering Works of Heaven and Earth' and Tai-Ji were found in depictions of metaphysical laws. To this end, the laws of 'The Reordering Works of Heaven and Earth' and the structure of Tai-Ji were combined. In chapter 4, we analyzed the 'Daesoon Thought' in the life and work of the Korean people at the level of the convergence of 'Daeesoon Thought' and Joseon art. The analysis of works provides a glimpse into the precise identity of 'Daesoon Thought' as observable in Joseon art, as doing so is useful for generating empirical data. For example, works such as Tai-Jido, Ssanggeum Daemu, Jusachaebujeokdo, Hwajogi Myeonghwabundo, and Gyeongdodo are objects that inspired descriptions of 'Earthly Paradise', 'Virtuous Concordance of Yin and Yang,' and 'The Reordering Works of Heaven and Earth.' As a result, Tai-Ji which appears in 'Daesoon Thought', proved the status of people in Joseon art. Given all of these statements, the Tai-Ji idea pursued by Daesoon Thought is a providence that follows change as all things are mutually created. In other words, it was derived that Tai-Ji ideology sits profoundly in the lives of the Korean people and responds mutually to the providence that converges with 'Mutual Beneficence.'

• Journal of Sasang Constitution and Immune Medicine
• /
• v.8 no.1
• /
• pp.1-15
• /
• 1996

The Sasang Constitutional Medicine seeks the psychosomatic balance, and the Basic principle of treatment according to the symptom(病證藥理) in Sasang Constitutional Medicine could be summarize as follows. 1. The pursuit of Shape-Image Medicine (形象醫學) and the Symptoms of shape - Symptoms of disease (形置病證). It established emotion, symptoms of constitution, and symptoms of constitutional disease on the base of Shape-Image Medicine (形象醫學) which means qi (氣) is inside and shape is outside (氣裡形表). 2. The inductive medicine and positive medicine. It systematized the Symptoms of shape - Symptoms of disease (形證病證) on the base of the medical practice of the ancients and Lee Jae-Ma (李濟馬)'s own experience inductively, and it present show to control the psychosomatic balance practically. 3. The pathology centering on human. Oriental medicine is based on Yin-Yang (陰陽) and Five elements (五行) and the harmony of nature and human (天人相應) of Taoism, but Sasang Constitutional Medicine is based on emotional and ethical pathology of Confucianism (儒學). 4. The treatment according to the symptom (病證藥理) in Sasang Constitutional Medicine centering on clear qi (正氣). The promotion and demotion (補瀉) which is based on clear qi (正氣) and evil qi (邪氣) is a basic principle in Oriental medicine, but In Sasang Constitutional Medicine it is attached importance to control of clear qi and classify obedience symptom and disobedience symptom (順 逆症) as the type to oppose disease. 5. The treatment according to the psychomatic symptoms. It takes importances to control of one-sided emotion as well as the treatment of psychical symptoms, and also to remedy disease as keeping under control one's mind. 6. The preventive medicine and the medicine to develop one's health. It is in pursuit of social health to develop personality through clear qi (正氣) in real life, to prevent disease, and to spread the sickness control of individual person. Sasang Constitutional Medicine pursuits the psychosomatic balance through 'Balance', 'Control', 'Self regulating Control' of the 'Golden Mean (中庸)' with the treatment according to the symptom (病證藥理) in Sasang Constitutional Medicine.

• Journal of Sasang Constitution and Immune Medicine
• /
• v.12 no.1
• /
• pp.84-100
• /
• 2000

Are the body and th spirit to different things? How individual ability and feeling displays in a human being and what correation between the two lise physiologically? Namely, what determines the external and the internal world? By what physiological functions and circulations, it makes possible to indciate individual's characteristic? These kinds of questions in constitutional medicine is able us lead to the following approach.

• Journal of Korean Medical classics
• /
• v.19 no.4
• /
• pp.136-146
• /
• 2006

파(把) "상한론(傷寒論)" 지중풍여상한적발병원인(之中風與傷寒的發病原因), 인위구분성풍사여한사(認爲區分成風邪與寒邪), 시불태적당(時不太適當). 우시(于是), 논자이사기적경중여체질(論者以邪氣的輕重與體質)(양기(陽氣))적성쇠(的盛衰), 진행중풍여상한적분석(進行中風與傷寒的分析), 득도료여하적결론(得到了如下的結論). 기일시(基一是), 중풍시양기허적인감수료경적풍한사(中風是陽氣虛的人感受了輕的風寒邪), 소이사기침입우기육(所以邪氣侵入于肌肉). 상한시양기성적인감수료중적풍한사(傷寒是陽氣盛的人感受了重的風寒邪), 소이사기유우부표(所以邪氣留于膚表). 기이시(其二是), 중풍인정사적대치상태소완(中風因正邪的代置狀態疎緩), 소이기맥위부완(所以其脈爲浮緩). 상한시정사대치우부표이집중우피모(傷寒是正邪代置于膚表而集中于皮毛), 소이기맥위부긴(所以其脈爲浮緊). 기삼시(其三是), 중풍지사기직접거영향우인체(中風之邪氣直接去影響于人體), 소이위(所以爲)“즉발열(卽發熱)”. 상한적(傷寒的) “혹미발열(或未發熱)”시(是), 성적양기가이억제사기적상태(盛的陽氣可以抑制邪氣的狀態). “혹기발열(或己發熱)” 시양기수성이부가이억제중사적상태(是陽氣雖盛而不可以抑制重邪的狀態). 기사시(其四是), 중풍시인양기허이불가이고섭(中風是因陽氣虛而不可以固攝), 소이위자한(所以爲自汗). 상한시강성적정사도취우부표이울폐(傷寒是强盛的正邪都聚于膚表而鬱閉), 소이위무한(所以爲無汗). 기오시(其五是), 중풍감수료경적사기(中風感受了輕的邪氣), 소이견풍이재손양기(所以見風而再損陽氣), 재회유악풍한적증상(才會有惡風寒的症狀). 상한시감수료중적사기(傷寒是感受了重的邪氣), 소이수거밀실이유악풍한적증(所以雖居密室而有惡風寒的症). 기육시(其六是), 계지탕유해기적효능(桂枝湯有解肌的效能), 소이능치중풍증(所以能治中風證). 마황탕유축부표지사기적효능(麻黃湯有逐膚表之邪氣的效能), 소이치상한증(所以治傷寒證). 기칠시(其七是), “발어양(發於陽)”시당우상한(是當于傷寒), “양(陽)”적의사상당시최표층부적부표(的意思相當是最表層部的膚表). “발어음(發於陰)”시당우중풍(是當于中風), “음(陰)”적의사상당우비부표교심부적기육(的意思相當于比膚表較深部的肌肉). 기팔시(其八是), “풍가(風家)”시인양허이역환중풍적인(是因陽虛而易患中風的人).

• The Journal of the Korea Contents Association
• /
• v.12 no.5
• /
• pp.199-205
• /
• 2012

The purpose of this article is to study on the public administration in the perspective of I Ching(周易) which is the original philosophy and science of East Asia. I Ching is divided into two different schools, namely, the school of Image- Number I(象數易) and the school of Right Theory I(義理易). The school of Image- Number I are five science and technology(名 卜 醫 相 山) and astronomy, and so forth. And the school of Right Theory I are a Confucanist, a Taoist, a Mukist and all other thoughts. The meaning of Eastern Public Administration in mordern society is newer and better advanced concept, theory, and thoughts than western science and technology.

• The Journal of Korean Philosophical History
• /
• no.57
• /
• pp.151-181
• /
• 2018

This thesis is composed mainly of Wang Pang王?'s Nan Hua Zhen Jing Xin Zhuan南華眞經新傳 interpretation. I have focused on four chapter of Wang Pang王?'s Nan Hua Zhen Jing Xin Zhuan南華眞經新傳. The four chapters are just Xioa Yao You逍遙遊 and Qi Wu Lun齊物論 and Yang Sheng Zhu養生主 and Ren Jian Shi人間世. In the first chapter, I pointed out the errors and ambiguous topic setting of Japanese research papers. As a result of reading and analyzing these chapters, I have come to the conclusion that it is a fusion of Zhuang Zhi莊子 reading. This is the content of the second chapter. And in the third chapter, I pointed out that his the interpretation of Ideal personality in Zhuang Zhi is not a spiritual being but the supreme power of reality. As above, he interpreted the Zhuang Zhi from a mixed viewpoint and attempted to read the Zhuang Zhi again from a Confucian point of view.

• Philosophy of Medicine
• /
• v.15
• /
• pp.3-37
• /
• 2013

George Canguilhem(1904-1995) is one of the rare French philosophers of the 20th century to develop an approach that was shaped by a medical education. For him, medicine is considered as "a technique or an art at the junction of many different sciences, rather than a proper science." The thesis that medicine is a technique is presented not at a practical level, but on an axiological horizon which reflects the totality of humanity. This character of medicine became a motive that concretized Canguilhem's philosophical thinking. Medical knowledge is not an application of physiology, but is derived from clinical observations which are based on the personal experiences of each patient. If medicine were based on scientific knowledge and its practice the very application of this pure knowledge, the patient might be a passive object. However, the patient doesn't remain passive, but reacts to the menace of disease according to attitude that the patient developed over the course of his or her life. Canguilhem characterizes this point as 'normativity', the core of individual life, which eludes positivist medicine. Here appear the essential contents of his vitalism. Although they emphasized the activity of individual living being, other modern French vitalists didn't consider this dimension of norms. Since the normativity in Canguilhem concerns the subjectivity of the first person, it avoids a mechanical form of explanation. Thus Canguilhem's originality is found in his derivation of the essence of medicine from individuality, values and norms.

• Journal of the Daesoon Academy of Sciences
• /
• v.33
• /
• pp.63-90
• /
• 2019

In pluralistic political realities that have been exposed as antagonistic relationships between self and others, the principle of 'Coincidentia Oppositorum' in Daesoon Thought emphasizes the complementarity between self and others and presents us with a new form of cognition and attitude which can overcome pluralistic political realities. Though solipsism that objectificates others on the basis of the self, the principle of 'Coincidentia Oppositorum' presents us a new form of cognition and attitude with which we can approach others. The principle of 'Coincidentia Oppositorum' is based on the logic that we can secure and extend ourselves only in relation between self and others. Self is not fully formed or perfected without others. Previous discussions on the principle of 'Coincidentia Oppositorum' as it is exists within Daesoon Thought have been limited to Eastern Philosophy. On one hand, this inclination may be due to a narrow understanding of Western Philosophy. The flow of Modern Western Philosophy can at times be a self-reflective output for solipsism. On the other hand, the understanding of the principle of 'Coincidentia Oppositorum in context of a dualistic contrast between Eastern Philosophy and Western Philosophy is not concordant with the principle of 'Coincidentia Oppositorum' which emphasizes the creation of harmony between self and others. This paper aims to investigate avenues to create harmony between Eastern Philosophy and Western Philosophy regarding the principle of 'Coincidentia Oppositorum' in Daesoon Thought. Specifically, attention will be paid to 'flesh' as used by Merleau-Ponty. In his writings, flesh is the matrix which activates the fundamental involvement between self and others. Self is a being of flesh and an ambiguous being which is formed in a double position (seeing and being seen). Flesh can secure and extend the self only through its relationship to an other or multiple others. Restoring the other that has been excluded from modern Western Philosophy, Merleau-Ponty's flesh call for contemplation into the meaning of the other and of otherness.