• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 1998.04a
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• pp.89-94
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• 1998

본 논문은 동양의 중요사상중의 하나인 음양오행의 오행속성을 물리적으로 해석하여 사람의 오장육부의 크기와 얼굴형상에 따른 체질을 분류하였다. 이 분류에 대한 이론적 보완으로 동양최고의 의학서적으로 알려진 황제내경에 나타난 체질분류, 훈민정음에 창제 원리로 사용된 음양오행이론, 그리고 오행생식요법에서 제시한 얼굴형상등과 본 이론의 결과를 비교하였다. 그리스 철학자 엠페도클레스의 체질론이 감성연구에 대한 효시로 거론되고 있는 점을 고려할 때 동양의 전일적인 사고스시템인 음양오행에 의해 체질론에 대한 이론적 근거가 확립된다면 감성연구에 일조하는 바가 크리라 생각된다.

• Studies in Philosophy East-West
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• no.93
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• pp.323-346
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• 2019

The goal of this thesis is to consider whether the so-called 'Wang Bi's theory of things and their functions' that has been discussed much in academia and has been generally recognized and can, indeed, be established. Many scholars argue that Wang Bi established the theory of things and their functions initially in the history of the philosophy of China. But, some scholars deny such a view. They argue that the theory of things and their functions was established by Geyi during the Jin Dynasty when Buddhism became established in China. The arguer agrees with the latter position. In this thesis, the central content criticizes the view that Wang Bi is the pioneer of the theory of things and their functions is presented and that proves the argument that Wang Bi is a person professing the theory of the uselessness. The core lines that the scholars have been referencing in order to prove Wang Bi's theory of things and their functions are 'imuwibon', 'imuwiyong', and 'imuwiche'. The two initial terms are direct quotes by Wang Bi, while the latter phrase is a term devised by the researchers of Wang Bi. Scholars explain by bundling together the theory of uselessness, the theory of the beginning and the end, and the theory of the things and their functions of Wang Bi. However, the 'body' Wang Bi talks about means not the main body but means the form. The meanings of the use, usefulness, and utility of the 'use' are stronger than the meanings of the action and the phenomenon of the 'use'. Hence, there are the differences with the meanings of the body and the use in the theory of the things and their functions, which is a theory (category) of Buddhism and neo-Confucianism. In Wang Bi's philosophy, the nothingness is the main body and, at the same time, is the usefulness. As in Wang Bi's philosophy, the theory of things and their functions does not become established, so it is a mistake to explain his theory of uselessness, theory of the beginning and the end, and the theory of the things and their functions by bundling them together. An exception being that Wang Bi's philosophy can be interpreted in the viewpoint of the theory of things and their functions which was established later on. Wang Bi is not a person espousing the theory of things and their functions but a person maintaining the theory of uselessness. The argument by Chinese scholars arguing that Wang Bi is the pioneer of the theory of things and their functions is related to Chinese nationalism. They do not want to recognize that the theory of things and their functions, which is one of the important theories (categories) of Chinese philosophy, was established by receiving the influences of a foreign ideology. In order to argue that the theory of the things and their functions is an exclusive ideology of China, Wang Bi, who mentioned 'the body' and 'the use' often, is put forth as the pioneer of the theory of things and their functions. However, such an argument is farfetched without any feasibility. Wang Bi merely spoke about the body and the use. He did not, in fact, have any interest in the theory of the things and their functions.

• Journal of Sasang Constitution and Immune Medicine
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• v.11 no.1
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• pp.15-23
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• 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.

• Journal of Korean Home Economics Education Association
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• v.19 no.1 s.43
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• pp.115-131
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• 2007

Philosophical and social backgrounds and inquiring into new direction of Practical Arts and Home Economics Education is done through this paper. The overall review of the related documents, records, books has been done, and research findings are presented as follows; Thought(Educational theory and Philosophy) for Korean Practical Arts Education is based on Learning to Labor, Practical Science and Pragmatism. Korean curriculum for Home Economics were originated in Confucianism background, which stressed the importance of different gender roles for men and women. However, Korean Home Economics based on Home Economics Subject Matter has been developed without philosophical base unlike that of American Pragmatism and Critical Theory. Therefore, scientific recognition in a section of value recognition was separated and developed so far. Thus, we could not answer to social missions about keeping values of life corresponding with changing environment I also observed the analysis of revision curriculum of the mentioned subject, and the changes of concepts of Work and Prasix, necessity of Home Economics Education for fixing about a basic life education and a basic life skill, and reinforcement of the function in Home. And then, new directions is proposed that the role of Home Economics Education in school be reinforced for the upcoming low birth rate and the aging society(high proportion of the aged people). Because Characters on correct values of children and youths might be nurtured in home foremost.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.1
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• pp.120-130
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• 2009

This study focuses on the methodology of an ecological interpretation of Korean traditional landscapes through both life-oriented philosophy and traditional Korean philosophy which are similar to ecology. Also, useful tools for discovering an ecological technique of formation based on the ecological thoughts in ancestors' life are shown. Ecological key words as interpretative tools on the traditional landscape replaced ecological concepts in Korean culture and landscape. There are 'Bonsung(本性; the original nature)', 'Chungjeol(中絶; moderation)', 'Hyoyul(效率; efficiency)', 'Sangsaeng(相生; symbiosis)', 'Jasaeng(自生; self-generation)', 'Chunghwa(中和; neutralization)', 'Bangtong(旁通; communication)', and 'Byuntong(變通; variableness)'. For the case study, the concepts of 'spatial structure', 'constructive elements in the traditional gardens', and 'structural elements in the dwelling houses' were extracted from $\ulcorner$Imwonkyeongjeji$\lrcorner$ as an interpretative subject. As a result, Jeongon house, Jongtaek of Choi's family(the first incoming resident) showed us an ecological technique of formation by interpretation on the composing elements. Namely, they are natural dwelling houses in harmony with natural conditions and delicate relational styles. Five kinds of ecological characteristics were exposed. They are: 1. land use method following natural features('本性' '相生' '中和'), 2. physical and spatial elements in a body with nature('中絶' '相生' '中和'), 3. sustainable circulation system by recycling limited resources('效率' '自生' '旁通'), 4. use of natural materials based on the regional climate ('中絶' '效率' '自生') and 5. plane and structural decision by microclimate('效率' '自生' '變通'). Consequently, the dwelling houses and their traditional gardens aimed at the consuming space of the efficient resources by utilizing and circulating natural energy more than different types of the traditional spaces.

• Nuclear Engineering and Technology
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• v.28 no.2
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• pp.129-136
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• 1996

Influence diagram method is applied to containment performance analysis of Young-Gwang 3&4 in an effort to overcome some drawbacks of current containment performance analysis method. Event tee methodology has been adopted as a containment performance analysis method. There are, however, some drawbacks on event tree methodology. This study is to overcome three major drawbacks of the current containment performance analysis method : 1) Event tree cannot express dependency between events explicitly. 2) Accident Progression Event Tree (APET) cannot represent entire containment system. 3) It is difficult to consider decision making problem. To resolve these problems, influence diagrams, is proposed. In the present ok, the applicability of the influence diagrams has been demonstrated for YGN 3&4 containment performance analysis and accident management strategy assessments of this study are in good agreement with those of YGN 3&4 IPE. Sensitivity analysis has been peformed to identify relative important variables for each early containment failure, late containment and basemat melt-though. In addition, influence diagrams are used to assess two accident management strategies : 1) RCS depressurization, 2) cavity flooding. It is shown that influence diagrams can be applied to the containment performance analysis.

• The Journal of Korean Philosophical History
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• no.35
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• pp.73-108
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• 2012

Researches about the Horaknonjaeng(湖洛論爭) have succeeded by focusing on the Osangnonbyeon(五常論辨)?Mibalnonbyeon(未發論辨). In a way of these researches, philosophic thought of Gwon Sangha(權尙夏) is dealt in a comparison and in that process his philosophic thought seems to be known. However, these researches are treating several thoughts so it is difficult to find accurately what point describes the position of his thought in the korean confucian thought as origin of Hohak(湖學). In this paper, therefore, I examine Gwon Sangha's theory of mind-nature by focusing on the understanding the concept of mind-nature in Hansujaejib(寒水齋集) and find its position in history of thought as an origin of forming Hohak. Before 1709, Horaknonjaeng don't break out, Gwan Sangha had been formed that Inmulseongsangi(人物性相異) of Osangpyeonjeon(五常偏全) based on the understanding of the fact that ensuring of Bonyeonjiseong(本然之性 性善) in Gijiljiseong(氣質之性) and under this influence scholars of Hohak formed thoughts and insisted Osangpyeonjeon(五常偏全 人物性相異) during Horaknonjaeng. In the point of Simseongilmul(心性一物) focusing on nature, he didn't admit the Jujaeseong(主宰性) of mind. This is the efforts of finishing the controversy of Simseongigi(心性二岐) and the efforts of finding the relation between Simseon(心善). Such thoughts are set before the Horaknonjaeng and basing on these influences, scholars of Hohak formed their thoughts and insisted the Gibulyongsa(氣不用事 未發氣質有善惡).

• Korean journal of communication and information
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• v.17
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• pp.7-36
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• 2001

This thesis discussed the nature of freedom of speech with emphasis on Locke's theory of social contract. First, I examined the nature of freedom of speech induced from Locke's social contract, and argued that the nature of Locke's freedom of speech exists on the self-ownership of humans. Secondly, I studied how Locke's right of self-ownership was related to the right of freedom of speech and how it is realized in civil society. I could analyze how freedom of speech was actualized with un-equality in the social relations. Thirdly, I investigated how locke's possessive freedom of speech was materialized in the market society. I tried to find out the nature of freedom of speech actualization in the capitalist market society. Finally, 1 studied to what extent the state of Locke could intervene the freedom of speech and reconsidered the meaning of locke's limit of natural risht in modern society. Conclusively, Locke's notion of Natural Right and Law of Nature have greatly influenced contemporary idea of free speech. His idea helps understand the position of liberal democratic speech. It also shows well the relation of freedom of speech and Natural Right and has helped us understand freedom of speech in terms of the position of the right of property.

• Journal of Korean Medical classics
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• v.19 no.3
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• pp.432-438
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• 2006

${\ulcorner}$소문대요(素門大要)${\lrcorner}$는 한국의 이규준(李圭晙)이 편저한 중의문헌과 임상이론이 결합된 중요한 저작물이다. 이 책은 광무갑진팔년(光武甲辰八年)(1904년) 음력 3월 16일에 완성되었고, 광무병오(光武丙午)(1906년) 초여름 밀양(密陽) 금천(琴川)에서 조판간행(雕版刊行)되었다. 이 책의 저자인 석곡(石谷) 이규준(李圭晙)(1855-1923)은 경상북도 영일군 사람으로 ${\ulcorner}$소문(素問)${\lrcorner}$ 뿐만 아니라 ${\ulcorner}$영추(靈樞)${\lrcorner}$ ${\ulcorner}$상한론(傷寒論)${\lrcorner}$ ${\ulcorner}$금궤요략${\lrcorner}$ ${\ulcorner}$잡경(難經)${\lrcorner}$ ${\ulcorner}$맥경(服經)${\lrcorner}$ 및 김원사대가(金元四大家)의 저작 등에 대해서도 심도 깊은 연구를 하였다. ${\ulcorner}$소문대요(素門大要)${\lrcorner}$의 중요 공헌은 ${\ulcorner}$소문(素問)${\lrcorner}$의 중요 문장을 회집(匯集)하였을 뿐만 아니라, 이규준(李圭晙) 자신의 의학이론과 임상사상이 표현되어 있다는 것이다. 이규준(李圭晙)은 ${\ulcorner}$소문(素問)${\lrcorner}$의 여러 편(篇) 가운데 특히 ${\ulcorner}$생기통천론(生氣通天論)${\lrcorner}$의 문장을 통해 '양비급고(陽秘乃固)'의 사상을 중요시 하여, 양기(陽氣)의 작용을 강조하면서 '양상유여음상부족(陽常有餘陰常不足)'의 편면성(片面性)을 극복하였다. 이러한 과정에서 그가 제시한 이론은 바로 '부양론(扶陽論)'으로, 그는 ${\ulcorner}$내경(內經)${\lrcorner}$ 십팔권(十八卷)의 내용을 한 마디로 요약하면 '양밀급고(陽密乃固)'라고 주장하였다. 한편 그가 ${\ulcorner}$소문대요(素門大要)${\lrcorner}$를 저술하면서 저본(底本)으로 삼았던 것은 명대(明代)에 간행(刊行)된 고종덕목(顧從德本)이라고 할 수 있다. 이규준(李圭晙)은 고종덕목(顧從德本)을 저본(底本)으로 하여 ${\ulcorner}$소문(素問)${\lrcorner}$의 문장을 해석하였고, 아울러 교감(校勘)을 병행하였는데 그의 교감법(校勘法)은 일정한 판본(版本)에 근거한 것이 아니라 자신의 ${\ulcorner}$소문(素問)${\lrcorner}$ 에 대한 이해를 중심으로 교감(校勘)을 하였다. 또한 그는 훈고학 방면에서도 일정한 식견을 갖추고 있는 것으로 확인되었다. 마지막으로 ${\ulcorner}$소문대요(素門大要)${\lrcorner}$ 는 간행본(刊行本)과 수초본(手抄本)이 유행되고 있는데, 수초본(手抄本)의 경우 와전(訛傳)된 글자가 많으니 간행본(刊行本) 및 ${\ulcorner}$소문(素問)${\lrcorner}$의 원문과 대조하여 잘못된 글자를 바로잡을 필요가 있다.

• Journal of Sasang Constitution and Immune Medicine
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• v.9 no.1
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• pp.245-253
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• 1997

The methodology of the Oriental philosophy is deductive and that of the of Occidental philosophy is inductive. Therefore study on the Oriental philosophy must start from right comprehension of fundamental premise before detailed analysis. The writer studied the meaning of the cosmology which forms the basis of Sa-sang constitutional philosophy and the propriety of visceral assignment by Sa-sang constitution which forms the theoletiacal basis of Sa-sang constitutional medicine. The results are following ; 1. The cosmology of Lee jae-ma has the existent principle but don't have the side of the formative principie. 2. The cosmology of Lee jae-ma is not that searchs for the objective rule of nature but that centers around a human being by subjective understanding system. 3. The cosmology consists of four elements, that is mind(心), body(身), events(事), and nature(物). Among them mind and body means a human being, nature means the natural environment containing time and space, events means not that of nature but that of human being. 4. The mind and body as Yin-yang(陰陽) means the state which objects and self become one. 5. The mind as the Great-Absolute(太極) has the possibility of two interpretation, Firstly it means the state of the source of life which nature and human being become one, and secondly it means that the mind of a human being becomes the cosmos or the center of the cosmos. 6. In the visceral assignment by Sa-sang constitution the position of heart, the Great-Absolute in center is immanent within four viscera and the function of it is that the undifferentiated unitary organic body, after it is diffrentiated still serves as the unitary organic whole by mutual connection, adjustment, unification and supervision. 7. The Great-Absolute in center is divided into the Great-Absolute of mind and that of body. And the Great-Absolute of body consists of the heart and the system of blood vessel, that of mind means the self-consciousness(自我).