• Industry Promotion Research
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• v.7 no.3
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• pp.115-124
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• 2022

The most difficult things, when we study the future-telling science of human destiny, are in case of what one's individual's fate is bad which is shown by Saju-Palza(四柱八字), In that case, we have faced the problems on how we live ; to follow or to deny our fate under the brief of improving our lives by trying to make hard efforts, regardless of the bad Saju-Palza(四柱八字). However, we can hardly find the clear answer to those questions. 『Liao Fan 4 lessons(了凡四訓)』 shows that one's destiny can be improved by accumulating good deeds despite of the bad Saju-Palza(四柱八字). Someone says that future can be created, not be foreseen. As well, Dr. Steven Coby says that the best definite way to forecast future is in creating the future. Anyhow, the strong desire and curiosity to know one's individual's future is having been lasted until now since the Genesis. we guess these desires may be one of our basic instinct. If then, the function and role of the future-telling science will be to increase the accuracy of future prediction, whether our fate has been fixed or been able to be changeable. Therefore, this study summarizes the definition of confusing terms, focusing on Gyeokguk(格局) and Sangshin(相神), the core of Myeongrihak(命理學), which is considered to be one of the most popular future-telling science. Concering Gyeok(格), in this paper, Nae-Gyeok(內格) has been mainly considered and Oi-Gyeok(外格) or Special-Gyeok(別格) have not been addressed. Specifically, it summarized the views of the classical Myeongri(命理) books and modern scholars on Gyeokguk(格局) and Yongshin(用神). In particular, it also summarized the comparison of various concepts of Gyeokguk(格局), the advantages and disadvantages of each Nae-Gyeok(內格)'s characteristic, the determination order of Nae-Gyeok(內格) and the good case and bad case of it's Gyeok(格). In addition, it was necessary to summarize the concept of Sangshin(相神), which was talked about in 『Japyeongjinjeon』 and to briefly summarize Heeshin(喜神) with a broader concept than Sangshin(相神). The different usage of Sangshin(相神) was also analyzed, between the priority interpretation of Cheongan(天干) in Day-Column(日柱) and the interpretation based on Jijee(地支) in Month-Column(月柱). Finally, this paper was completed, leaving it later as a research task, the confusion that comes from the scholars' acceptance of the comprehensive diversity on the same term.

• Journal of Service Research and Studies
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• v.9 no.2
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• pp.1-15
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• 2019

This study analyzed the service philosophy of Eastern mainstream thought in order to establish a service philosophy. Following a prior study the "study of the service philosophy of major korean ideology", we explored the service philosophy of the Eastern mainstream ideology of China and India and it's coherence. The existing basic structure and operational model of service philosophy were presented in depth and the service philosophy of Oriental mainstream thought was derived. The philosophy of service can be presented as an idea of the structure of the service and as an idea of the operation of the service. It suggested compatibility of the service philosophy of Asian mainstream ideas, and analyzed them mainly in China and India. Indian ideas revolved around the ancient philosophy of Veda, Upanishads philosophy, and representative Buddhist philosophy. It also showed that a major trend of mainstream ideas in China and India was found to be compatible with the service philosophy. Follow-up studies are needed to further refine the structure of service philosophy and develop the principles of operation into larger ideas in the future, and a study of conformity of service philosophy in representative Western ideas, focusing on Greek, Roman, and German philosophy, is also required. Ultimately, it is necessary to establish a service philosophy as an ideological base that drives future economic and social development.

• (The)Study of the Eastern Classic
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• no.35
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• pp.275-295
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• 2009

The aim of this paper is to reject Graham's interpretation of bi (必) and xianzhi (先知) of Later Mohists' Mojing ("墨經") as logical necessity and a priori knowledge respectively. Graham's interpretations of them are based on his beliefs that Mojing distinguishes lun (論), the art of description from bian (辯), the art of inference in the Mohist disciplines and that the latter art should be seen as such a rigorous proof as Euclidean geometry even though it is not a Western formal logic. His beliefs also start from his distinguishing 'knowledge of names' from 'knowledge of conjunction of names and objects' according to the objects of knowledge. In my reading, the art of description and the art of inference, however, can't be sharply distinguished each other in Mojing and bi and xianzhi should be taken as suggesting both a normative necessity and an empirical necessity. A normative necessity is derived from 'normative theory of definition' which comes form the theory of rectification of names in China. The normative theory of definition, unlike the descriptive theory of definition, defines terms normatively rather than descriptively. For example, although such a definition of father, 'father is beneficient', has the form of being descriptive, but it actually is prescriptive and therefore means 'father should be beneficient'. Through this normative theory of definition, empirical knowledge, as long as it is a knowledge, is seen as necessary and so can't be wrong. To conclude, for Mohists an empirical knowledge is always a basis of an inferential knowledge or a priori knowledge, so Mohists' a priori knowledge is not really a fundamental knowledge and its necessity therefore is nothing but both a normative necessity and an empirical necessity.

• (The)Study of the Eastern Classic
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• no.41
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• pp.333-359
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• 2010

Both in the East and the West, the most classical question in classical political philosophy was 'what is truly a human virtue and a good life?' 'Human virtue' and 'Good life', and 'good State' are thus essentially tied together. Platon And Confucianism. We began with Platon and Confucianism's definitions of human virtue & good life, and 'good State'. This Essay attempts to systematically approach to what Confucianism thinks as a human virtue and a good life in contrast with Platon. Confucius asserted that the most humane human life is a civilized life and it means to realize the value of 'benevolence as a human virtue. 'Mencius also concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. Mencius discussed about 'Four Virtues', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life and a good state. On the other hand, he devised Politics of benevolence.)' as a practical tool for it. An classica eastern philosophy(platon and confucianism) consider a human beings as human relationship. Confucianism believe in reality of the human mind & it's nature. Confucian human mind & it's nature is comprised of benevolence, righteousness, propriety and wisdom. Confucianism proposed that we have to approach to other man as benevolence.