• Proceedings of the Costume Culture Conference
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• 2003.04a
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• pp.70-71
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• 2003

몬타나는 디자인 이미지를 예술성과 현대적 감각을 끊임없이 추구하여 끝없는 독창성과 개성을 입증하였다. 클래식, 미래적인 디자인, 조각과 회화 어느 한쪽에 치우침 없이 넘쳐나는 예술에 대한 열정과 탁월한 미적 감각이 바로 몬타나의 고갈되지 않는 창조성의 원천이다. 이는 특수한 표면 효과, 기존의 관점과는 전혀 다른 신선한 실험 정신으로 독특한 세계를 구축하였고, 시선을 자극하는 신(神)기에 가까운 완벽한 커팅라인으로 세상에 알려지게 되었다. (중략)

• Journal of Oriental Neuropsychiatry
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• v.5 no.1
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• pp.17-31
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• 1994

• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.61-86
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• 2007

本论文是硏究黃帝内经里出现的形神论的特征. 形神论是古代东亚关于肉体和精神关于的哲学主题, 并且它还成为自然的对待人的身体医学理论的基础. "黄帝内经虽然承认神的主宰作用但更加具体的领会了形连接于神的关系并且重要的看待它, 因为 "$\ll$黄帝内经$\gg$"是对待身体的医经. "$\ll$黄帝内经$\gg$的神就是天地的道, 而且依据了水谷的精气. 这样以先后天为依据来完成的身体内的神把气精神生命力的意义全部包括在內. 以这个为基础来具体的领会了形神之间的关系且在养生和治求方面达成了丰富的理论.

• Journal of Oriental Neuropsychiatry
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• v.14 no.2
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• pp.1-14
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• 2003

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one's mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)' 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi(氣), and using dynamics of Gi(氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one‘s own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Journal of Korean Medical classics
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• v.18 no.4 s.31
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• pp.93-100
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• 2005

정(精), 기(氣), 신감칭인체지삼보, 시인체재생명활동중소필수적중요물질(是人體在生命活動中所必需的重要物質). 우기시정이다종함의(尤其是精以多種含意), 재인체급자연계중광위응용(在人體及自然界中廣爲應用). 인차(因此), 본론문대황제내경중출현적정적함의진행료연구(本論文對黃帝內經中出現的精的含意進行了硏究), 취기최중요적함의(取其最重要的含意), 인위정시생식지정화수곡지정(認爲精是生殖之精和水穀之精), 시인체지정(是人體之精).

• Journal of Korean Philosophical Society
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• v.137
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• pp.109-130
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• 2016

Plato learned of teleology from his teacher Socrates and expanded it to its application in cosmology. His cosmological work Timaeus was the final edition of teleological view. The motive that Demiurge created the cosmos was in resemblance of his goodness. He then modeled the idea of the Good imposing limit to the Forms of Good in a material world. In this sense, Demiurge was an excellent creator and created the Good cosmos. The cosmic body was made from four elements (water, fire, air, earth) and the cosmic soul entered the cosmic body and the cosmic intelligence (nous) entered the cosmic soul. According to these steps, this cosmos was created and named a living god. In conclusion, Plato asserts that this cosmos was created by God's teleological project, and resembles the goodness of a god. When man followed the order and balance in the cosmos, the good of the individual and the state would be accomplished.

• (The)Study of the Eastern Classic
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• no.41
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• pp.385-406
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• 2010

Lee Byeong-hun was introduced to Hanjuhak when he was taught by Myeonwoo Gwak Jong-seok. It is assumed that Hanjuhak circles had a certain influence on formation of his ideas in that they had liberal tendency at that time. Lee Byeong-hun accepted Geummungyonghak developed by Gang Yu-wee of China and participated in Confucian Science Movement while excluding Confucianism. After he accepted western civilization and the ideas of Gang Yu-wee, no traces of Hanjuhak was found in his writing, but it is assumed that Hanjuhak might work as a nutritious element for his ideas. He thought that religious nature of Confucianism could be revived only when he left Neo-confucianism which changed Confucianism into a philosophy by insisting reason instead of God. So, he respected Confucius as a religious founder and left such concepts as reason and respect which were considered important in Neo-confucianism and valued disposition and faith in "Jungyong", a doctrine of the Mean. He considered Confucianism as religious and joined in religious practices such as praying and reciting scriptures. He insisted that filial piety indicates a filial son of the Heaven when interpreting the following passage: Shun (Chinese leader) is a filial duty, which is assumed that he was influenced by Christianity. He respected Confucius as the only religious founder and God as the God to make Confucianism a religion. It is believed that he considered only Confucius as a founder instead of traditional Confucian sages as religion such as Buddhism and Christianity has one founder. God he thought is related with the God in Christianity and furthermore accepted reincarnation of Buddhism which is contrary to Confucian ideas. According to "Gyeongseol" by Lee Byeong-hun, it was believed that he was engaged in religion based on a faith that Confucianism is a religion rather than he pursued Confucianism as a religion to find out a way of its survival.

• Korean Journal of Acupuncture
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• v.23 no.4
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• pp.49-57
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• 2006

Objectives : The aim of this study was to show the rationale of point-selection on the methods of acupuncture and moxibustion in the Shin section(in the Naegyeong chapter) of the Donguibogam. Methods : First, We summarized the cause of each disease in the Shin section(in the Naegyeong chapter) of the Donguibogam. Then, We explained the rationale of acupuncture point-selection referring to the cause of disease, physiology of the Oriental medicine, exposition of acupuncture point name, character of each acupuncture points, flow of meridian pathways and specific acupuncture points etc. Results and Conclusions : Total 44 acupuncture points were used in the Shin section(in the Naegyeong chapter) of the Donguibogam. Most of acupuncture points were specific acupuncture points. but, some rationale of acupuncture point-selection were explained by the cause of disease, physiology of the Oriental medicine, exposition of acupuncture point name, flow of meridian pathways etc.

• Journal of Oriental Neuropsychiatry
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• v.11 no.2
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• pp.201-214
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• 2000

1. Essence and Spirit of association go well embodiment of mind goes well.2. Being component part by Three Valuable Properties of human body that is Essence, Vital force and Spirit, Cause that disease results is something wrong of Essence, Vital force and Spirit.3. Essence. Vital force and Spirit cycle that see in Doga is that circulate through intermediate of saliva.4. Morality curative means getting stability of mind as removing greed and it is that disease moves backward then naturally.5. Fantasy and uneasiness about the future is cause of disease of mind.

• The Journal of Korean Medical History
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• v.15 no.1
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• pp.213-222
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• 2002

"IlGumBang" is a medicine book by Kim Hong Je in 1928. It is based on "Dong Eui Bo Gam" but organizes its setup with his own view on medicine. He put importance in supplementing yang in treatment, and this kind of treatment follows the same path of the doctrinal faction of supplementing warmth which focuses on supplementing yang to manage yin. There are many treatment methods in "IlGumBang" and this is a first, in medicine books. There is a distinguishing feature in using prescriptions. Things such as using a lot of 'YukMiJiHwangHwan', modulating prescriptions according to the time and situation, making new prescriptions show his concepts in medicine. It is especially conspicuous that he put 'SukJiHwang' as the main medicine.