• Journal of Sasang Constitution and Immune Medicine
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• 제7권1호
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• pp.23-26
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• 1995

• Journal of Sasang Constitution and Immune Medicine
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• 제8권2호
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• pp.165-190
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• 1996

Homoeopathy was established in 1796 by German physician Samuel Hahnemann(1755~1843). This method is an alternative form of therapy involving treatment by natural remedies. The basic principles of homeopathic medicine, "Similia similibus curantur", "experimenta in hominesano", "doses minimae" and "unitas remedii", are founded upon the idea of illness as a disorder of the internal equilibrium at the physical, mental and psychic levels. The three distinguishing characteristics of homeopathy are that remedies are prescribed on the totality of a person's symptoms, that the remedy likely to cure a person is a dilution of that remedies are prepared using microdoses of substances which are diluted and then vigorously shaken. This paper describes the basic principled of homeopathy and compared with the Sa-sang constitutional Medicine from the literature. 1. Homeopathy is the holistic medicine that derived from the competition of vitalism and mechanism, and it is the one of natural medicine that absorbed the influence of asian scholarship and theoretical background of oriental medicine. 2. Homeopathic remedy typologies and Sa-sang constitutional Medicine are same in the mind-body correlativity and in-born typologies. 3. In homeopathy, constitutional types are distinguished the variable types with variety of symptoms by the remedy picture, but comparably in Sa-sang constitutional medicine, it is determined only by the constitutional symptoms.

• Journal for History of Mathematics
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• 제6권1호
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• pp.1-16
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• 1990

• Journal of Sasang Constitution and Immune Medicine
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• 제2권1호
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• pp.87-101
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• 1990

• Journal of Sasang Constitution and Immune Medicine
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• 제2권1호
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• pp.47-55
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• 1990

• Journal of Sasang Constitution and Immune Medicine
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• 제4권1호
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• pp.179-186
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• 1992

• Journal of the Daesoon Academy of Sciences
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• 제30집
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• pp.201-234
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• 2018

'Woori Philosophy' is the modern philosophy of Korea. The purpose of this study is to make a hypothetical model of the methodologies used in Woori Philosophy, to analyze and classify this system of thought as it appears in the Jeon-gyeong (『典經』), to confirm the effectiveness of the model's application, and to present the model's methodological best practices. In this paper, I have made a standard for Woori Philosophy by combining existing studies. Thereby, although it is preliminary, I have presented the model as a way of achieving Woori philosophy by analysis and division of this thought in the Jeon-gyeong. As a result, the Jeongyeong's content is organized into an order in frequency which emerges as Model②, Model①, Essential Model, Model④, and Model③. These models can be evaluated to show that the Jeon-gyeong progressively inherited different schools of traditional Korean thought, while simultaneously characterizing them as Korean in many areas, never ignored the problems of the times or an awareness of the world, and furthermore, did not senselessly or blindly accept foreign objects spread into Korea from 1880~1890. Therefore, the Jeon-gyeong shows a comprehensive methodology for the implementation of Woori philosophy based on its own historical setting. It can be evaluated as the best practices which took many ideas and made those ideas its own. Through this, I was able to confirm its effectiveness as a methodology of Woori Philosophy and was able to extract its best practices. However, the ideas in the Jeon-gyeong did not directly become Woori Philosophy. To solve our problems in the 21st century, there is still an assignment to interpret these ideas through the application of this model. If the existing research on Daesoon Thought (大巡思想) is to become Woori Philosophy, then it should do so through the application of this model.

• Journal of the Daesoon Academy of Sciences
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• 제44집
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• pp.263-297
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• 2023

This study aims to understand human nature in Daesoon Thought. In addition, it seeks to determine the characteristics of human nature and how the theory of human nature in Daesoon Thought relates to the direction of the Basic Works and the Three Major Societal Works of Daesoon Jinrihoe. In order to understand the theory of human nature in Daesoon Thought, I have classified various theories of human nature that appear in the Confucian tradition and have analyzed and reviewed them. I used this framework of types as a methodological criterion to study the theory of human nature found in Daesoon Thought. In Daesoon Thought, human nature is defined clearly as the conscience that is honest and truthful. Also, it accepts humans' basic biological needs, the pursuit of clothing, food, and sexual desires as part of human nature. This view can be evaluated as quite similar, although not perfectly consistent, with the theory of human nature posited by Wang Fuzhi (王夫之), who defined human nature as a combination of morality and biological desires. The theory of human nature in Daesoon Thought emphasizes human morality, but at the same time, it fully accepts that biological needs are basic elements of human life. In addition, it shows a characteristic that strongly implies a religious tendency as it recognizes that human nature is internalized through divine commands issued by the Supreme God of the Ninth Heaven (九天上帝 Gucheon Sangje), the transcendent and absolute ruler. The Basic Works of Daesoon Jinrihoe, which are Propagation, Edification, and Cultivation, aim to restore human nature to its innate state of honesty and truthfulness. Among the Three Major Societal Works, we can see that the works of Social Welfare and Charity Aid are implemented in accordance with the accepting acknowledgment of basic human needs (the pursuit of clothing, food, and sexual desires), and helping people meet their needs in appropriate ways and to appropriate degrees.

• (The)Study of the Eastern Classic
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• 제66호
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• pp.251-276
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• 2017

This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.

• Journal of Korean Medical classics
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• 제21권1호
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• pp.303-315
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• 2008

안등창익(安藤昌益)(1703-1762)시일본강호시대적의사(是日本江戶時代的醫師), 야시독창이진보적사상가(也是獨創而進步的思想家). 비시의학적시대(卑視醫學的時代), 타주장여의론병제고의술혹의도적사회지위(他主張與醫論병提高醫術惑醫道的社會地位). 타사료(他寫了)"자연진영도(自然眞營道)"전정료대어의학원리화치방기술상참신적철학기초. 타적의학사상불시종병론출발(他的醫學思想不是從病論出發), 이시종생명론출발적(而是從生命論出發的), 즉생명시자연적창조물(卽生命是自然的創造物). 타인위유어사회적모순(他因爲由於社會的矛盾), 대자연화인회생병(大自然和人會生病), 나착사회병리학적기초(拿着社會病理學的基礎), 사병인론체계화(使病因論體系化). 이차병인시제기관관계적고취(而且病因是諸器官關係的告吹), 호성적부조(互性的不調), 인차타나출농정호성관계적호성치료론(因此他拿出弄正互性關係的互性治療論). 창익부정종장부론도삼초화심포적존재(昌益否定從藏腑論到三焦和心包的存在), 병중시위화비특이적기능. 인이주장별유분개적사장사부론(因而主張別有分開的四臟四腑論). 창익강조자연치유법적의학사상(昌益强調自然治癒法的醫學思想), 중시예방의학(重視豫防醫學), 재치료상현현출소극적일면(在治療上顯現出消極的一面). 재가상비판전통적의학론(再加上批判傳統的醫學論). 타이독창적자연철학위기초(他以獨創的自然哲學爲基礎), 당확립신적의학방법론시(當確立新的醫學方法論時), 사호범료조지과급적착오(似乎犯了燥之過急的錯誤). 상차여차(尙且如此), 타적독창사상도현재부단몰유피망기(他的獨創思想到現在不但沒有被忘記), 다소재의학분야상유열렬적후계자화지지자시(多少在醫學分野上有熱烈的後繼者和支持者是), 아문응해요주목적일면(我們應該要注目的一面).