• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• The Journal of Korean Philosophical History
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• no.42
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• pp.105-131
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• 2014

The moral categories in the Mengzi have a close affinity with those of Kongzi. Mengzi fostered the Kongzi's teaching on virtuous rule and moral government, and taught benevolent government based on the virtue of benevolence. Mengzi set up a basis for Confucian teaching on human nature, and his teaching of the essential goodness of human nature has been accepted by most Confucian intellectuals. This study explores the Mengzi's teaching of moral education focussing on his instructional method to expand the goodness of human nature. Instructional method refers to educator-centered transmission of values, and it concerns mainly on how to deliver the educational goal and content meaningfully to the educatee. The main concerns of Mengzi's instructional method are teaching-standard setup, delivery of lecture key points, understanding of students' talent and situation, and encouragement of students' initiative. These points are all based on Mengzi's assertion of good human nature, and aim at forming a ideal personality. Confucian ideas of education lie in raising the well-rounded person through moral education. The well-rounded person can be characterized by noble men and sages with benevolence and righteousness. This means that the ultimate goal of well-rounded education is to lead people to attain the sublime moral stage through education.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.189-229
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• 2015

동아시아의 19세기는 근대화 물결 안에서 변화의 시대였다. 중국, 한국, 일본은 식민지적 압박가운데 정치적 위기를 대면하였고 선진 문물과 기독교는 사회, 문화, 종교, 사상의 변화를 가져왔다. 신종교운동도 각 나라에서 다양한 형태와 철학으로 등장하였다. 이들의 근본적인 사상은 일반적으로 불교, 유교, 도교, 신교, 샤머니즘과 연관되어 있었다. 근대한국이 정치적 혼란을 겪을 때 여러 신종교들이 1860년을 전후로 나타났다. 나중에 천도교가 된 동학, 증산계, 대종교, 원불교 가운데 증산계 계통의 대순진리회는 사회-종교적인 영향력 차원에서 한국에서 가장 성공적인 신종교 운동이다. 그들은 상제가 스스로 구천에서 혼탁한 삼계를 회복하기 위해 직적 내려왔음을 따르고 있다. 그렇다면, 구천상제에 대한 가르침이 어떻게 이해되고 있을까? 대순진리회의 근본적인 우주관은 무엇일까? 또, 이것이 일본의 유명한 천리교와 중국(대만)의 대규모 일관도와 어떻게 구분될까? 이 논문은 청계탑의 상직적인 콘셉트 안에서 대순의 상제관과 우주관의 관계를 이해하고자 대순의 경전격인 전경, 현무경, 예화들인 심우도, 사신도, 12지신도 등을 탐구할 것이면 이 한국의 대표적인 신종교의 우주관을 천지공사와 후천의 가르침과 연관하여 논리적으로 접근해석 할 것이다.

• Journal of Korean Philosophical Society
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• v.141
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• pp.167-185
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• 2017

Chu Hsi inherited the proposition of Cheng Yi, and it spent him over ten years to finish writing the works of Xi Ming Jie, thus, making the thought of "Li Yi Fen Shu" bethe explanatory model of Xi Ming, therefore, playing the role to determine the tone of Xi Ming. At first, the thought of "Li Yi Fen Shu is a concept to embody the ethical significance of Xi Ming. But in terms of all the discussion about "Li Yi Fen Shu" of Chu Hsi in his life, this proposition is not only for the ethical significance of Xi Ming, but also includes much more general philosophical significance, revealing the general and special relationship of things. The former is the narrow "Li Yi Fen Shu", but the latter is the generalized one. This article won't discuss the generalized one, and it will take the narrow one as the research object. In the past research in academic circles, some scholars thinks that the proposition of "Li Yi Fen Shu" accords with the aim of Xi Ming, some others don't think so. Contrary to both of the two views, this article thinks that there is some conformity and inconformity between the explanatory model of "Li Yi Fen Shu" of Chu Hsi and the aim of Xi Ming. In other words, Contributions and limitations coexist when Chu Hsi explains Xi Ming in the model of "Li Yi Fen Shu", and there is not only the development to the intention of Xi Ming, but alsothe far meaning away from the aim of Xi Ming.

• The KIPS Transactions:PartB
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• v.14B no.3 s.113
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• pp.153-162
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• 2007

Sasang medicine is peculiar medicine that constitution of a human classify four types and differ treatment method by physical constitution. In this way the most important thing is very difficult problem that classification of Sasang constitution and discriminate correctly. Therefore, in this paper targets diagnosis medical appliances development of hybrid form that can behave constitution classification and sees among for this paper to propose about method to grasp characteristic that is morphology about eye, nose, ear and mouth be based on appearance and manner of speaking. In this paper, classified and verified this for Sasang constitution through the QSCC II program at 1 step and present method that more exactly and conveniently analyzing measure each physical constitution feature by survey about eye, nose, ear and mouth at 2 steps. Also, extraction and analyze and verified main area of physical constitution classification based on front face and side face at 3 steps. Such propose method to extraction the principal face region based on face color from front face and side face for correct physical constitution classification diagnosis appliance development through experiment consideration and verification process.

• Journal of Korea Water Resources Association
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• v.43 no.4
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• pp.337-351
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• 2010

There is a growing dissatisfaction with use of conventional statistical methods for the prediction of extreme events. Conventional methodology for modeling extreme event consists of adopting an asymptotic model to describe stochastic variation. However asymptotically motivated models remain the centerpiece of our modeling strategy, since without such an asymptotic basis, models have no rational for extrapolation beyond the level of observed data. Also, this asymptotic models ignored or overestimate the uncertainty and finally decrease the reliability of uncertainty. Therefore this article provide the research example of the extreme rainfall event and the methodology to reduce the uncertainty. In this study, the Bayesian MCMC (Bayesian Markov Chain Monte Carlo) and the MLE (Maximum Likelihood Estimation) methods using a quadratic approximation are applied to perform the at-site rainfall frequency analysis. Especially, the GEV distribution and Gumbel distribution which frequently used distribution in the fields of rainfall frequency distribution are used and compared. Also, the results of two distribution are analyzed and compared in the aspect of uncertainty.

• Journal of Sasang Constitution and Immune Medicine
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• v.12 no.1
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• pp.101-109
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• 2000

Purpose This study is carried out to investigate the way of preservation of health. Method I studied the archives of the preventive way of thinking and upright habit of life expressed in the Dongyi Suse Bowon Sasang Chobonguen Result & Conclusion 1. For taking car of one's health and keeping quiet of emotion is more important than drug, we have to be cautious in extravagant use of drug. 2. For the preservation of health, it is recommended to observe moderation in liquor, sex, property, authority and discretion. 3. It is necessary for a man to do his best and to control emotion. 4. It had better engage in philanthropy than egoism.

• Journal of Korean Medical classics
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• v.20 no.1
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• pp.75-84
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• 2007

본논문천명(本論文闡明) "류경(類經)" 위안등창익의학사상적천원(爲安藤昌益醫學思想的泉源), 종안등창익학습(從安藤昌益學習) "류경(類經)" 적계단래비판(的階段來批判) "류경(類經)", 집중적연구관찰극복계단적전화과정(集中的硏究觀察克服階段的轉化過程). 안등창익(1703-1762)재일본강호시대시개즉독창우진보적사상가야시중의사(安藤昌益(1703-1762)在日本江戶時代是個卽獨創又進步的思想家也是中醫師). 타통과(他通過)'자연진영도(自然眞營道)'등굉대적저술(等宏大的著述), 부근논술료사회철학급자연철학(不僅論述了社會哲學及自然哲學), 이차재일본의학사상난이발현적독특적의학사상급여체계화(而且在日本醫學史上難以發現的獨特的醫學思想給與體系化). 타이유교비판위기초(他以儒敎批判爲基礎), 비판중국의학대유유의적경향(批判中國醫學帶有有醫的傾向), 여후세파(與後世派), 고방파적맥락야부동(古方派的脈絡也不同), 독자제정일본의학(獨自制訂日本醫學). 타대어중국적음양오행설이진퇴론화사행팔기적호성론래대항(他對於中國的陰陽五行設以進退論和四行八氣的互性論來對抗), 대어'내경'적국가유추(analogy)내장관이유기생체적내장관래대치(對於‘內經’的國家類推(analogy)內臟觀以有機生體的內臟觀來對峙). 병차비판숙명론적운기론이제창대소우주론적생태학(ecology)적의학. 이차간래(以此看來), 안등창익적의학사상시이비판'내경'위개단(安藤昌益的醫學思想是以批判‘內經’爲開端). 아문가이통과안등창익적운기론적비판래명백(我們可以通過安藤昌益的運氣論的批判來明白), 타대'내경'적이해시의거장개빈적 "류경"(포괄'도익'화'부익')(他對'內經'的理解是依據張介賓的"類經"(包括'圖翼' 和 '附翼')). 안등창익일방면계승장개빈적운기론영일방면야지유비판적태도. 타주장십기래대체십간(他主張十氣來代替十干), 인위군화여상화시파군신적상하관계정당화(認爲君火與相火是把君臣的上下關係正堂化), 인이반대저양적사고방식(因而反對這樣的思考方式). 병차안등창익부정기성적음운학, 제창자연적운도(提唱自然的韻道), 아문가이확인대어타적사상장개빈적 "류경" 시위중요적기초(我們可以確認對於他的思想張介賓的 "類經" 是爲重要的基礎).

• Journal of Korean Philosophical Society
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• v.123
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• pp.189-208
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• 2012

"관자(管子)" 사편(四篇)은 전국 말 직하황노도가(稷下黃老道家)의 문헌으로 중국철학사에 있어 매우 중요한 위치를 점하고 있다. 하지만 "관자(管子)" 사편(四篇)은 문헌과 저자에 대한 기록이 불확실하고 제자백가의 사상을 포괄적으로 수용 복잡한 사상체계를 형성하고 있기 때문에 오랜시간 사람들의 주목을 받지 못했다. 1940년대 학자들은 중국철학 사료를 다시 정리하였고 이때 곽말약(郭沫若)에 의해 "관자(管子)" 사편(四篇)의 명칭이 처음으로 등장하게 된다. 1994년 "직하황노학파적비판(稷下黃老學派的批判)"과 "송견윤문유저고"에서 곽말약(郭沫若)이 "관자(管子)" 가운데 "심술(心術)" 상하(上下), "백심(白心)", "내업(內業)"의 사편(四篇)를 송견(宋?)과 윤문(尹文)의 저작이라고 주장한 이래 고문헌의 출토와 더불어 "관자(管子)" 사편(四篇)는 다시 학계의 관심을 받기 시작한다. "관자(管子)" 사편(四篇)의 저작 시기는 전국말로 추정된다. 이 시기는 사상의 르네상스라고 불릴 만큼 많은 학자들이 저마다의 독특한 논리들로서 당시의 사회의 문제점을 직시하고 그 해결방안을 모색하였던 시대였다. 농업생산력의 향상과 교통의 발달로 많은 지식인은 제(齊)나라의 직하(稷下)에 모여 전대의 역사적, 철학적 유산을 기반으로 심(心)과 도(道)에 관한 논의를 벌였고, 그 통합적 저작물이 "관자(管子)" 사편(四篇)이다. 때문에 "관자(管子)" 사편(四篇)는 전국시대 제자학(諸子學)을 총정리하는 종합서의 성격을 가진다. 본 연구의 목적은 "관자(管子)" 사편(四篇)에 나타나는 심(心)개념의 연구를 통해 전국말 직하황노도가(稷下黃老道家)의 심(心)에 대한 이해를 살펴보는데 있다. 이를 위해 먼저, "관자(管子)" 사편(四篇)의 중심철학범주인 도(道), 기(氣), 정기(精氣)와 심(心)의 관계에 대하여 살펴보고, 다음으로 "관자(管子)" 사편(四篇)에 보이는 심(心)의 개념분석을 통하여 구체적인 심(心)의 구조와 기능에 대하여 탐색할 것이다. 그리고 마지막으로 심(心)과 그 수양론(修養論)에 대하여 검토할 것이다.

• The Journal of Korean Philosophical History
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• no.23
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• pp.317-347
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• 2008

Huang Gan(1152 - 1220, pen-name Mian-zhai) was a famous scholar of Zhu-zi xue in the Southern Song period. Zhu-zi xue was also called Daoxue(道學), because it was based on the Cheng-Zhu xue(程朱學) and had very severe idea of Daotong(道統). Therefore, Zhu-zi xue emphasized practical movements of spreading Confucianism. The view of the Daotong(道統) developed in two aspects: protection of Confucianism and exclusion of Daoism Buddhism. Zhu Xi completed the idea of Daotong(道統), and his disciples, especially Huang Gan, continued his efforts. Zhu Xi's disciples searched the ultimate teaching of Confucianism through studying Four-books(四書). In due of their effort, Zhu-zi xue played a reading role in those academic fields. Huang Gan look upon himself as the successor to Zhu-zi xue. He expounded and missionized Zhu Xi's philosophical thought. In his later years, he accepted many students and passed the Zhu Xi's thought on to his students. He fostered "Jin-hua school(金華學派)"-He Ji(何基), the representative of this school. There is the relation of thought on the theory of knowledge and learning centering around Daotong between Huang Gan and Jin-hua school(金華學派). Especially, the most schools leading the academic society of Yuan period founded their thought on Huang Gan's. And it explained Huang Gan's historical influence and contributions to the Zhu-zi xue in the Yuan period.