• 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.

• 중국학논총
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• no.72
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• pp.161-177
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• 2021

鄧小平1978年12月在中央工作會議閉幕會上的講話中提出民主和法制問題以后, 中國共産党着力加强法制建設。最近習近平上台以后, 看來中共正試圖進一步收緊法律。中國傳統思想包括諸子百家長期存在, 對社會的各个領域都産生了影響。我認爲中國人對現代法制的認知基础是受一定的法家思想影響的。本文探討了新中國成立以來中共的加强法制的過程及与法家思想關連性。主要探討了毛澤東时代最高領袖的權力和法家思想中的統治術, 改革開放以來社會秩序的建立和法家思想尋求的大一統, '新时代中國特色'和法家思想的与时俱進的歷史觀。

• 중국학논총
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• no.66
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• pp.127-144
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• 2020

本論文以《晉書·張華傳》爲中心, 探討他的政治行跡, 人格精神, 人生價值觀。一般認爲張華兼有老莊思想與儒家思想。但根據《晉書》的記錄來看, 他的政治生涯主導思想是儒家。他每在人生關鍵時刻, 堅持忠孝價值觀, 按照自己的信念而謹慎行事, 表現剛正不阿的儒者之風。因此他經歷了許多政治危機, 最後遭到不幸的終局。王夫之批評張華由於老莊消極的生存哲學, 追求"舍義求安"的道路。但本論文不同意這種觀點, 卻認爲他徹底堅持保守儒家思想而如此慎重。《晉書》評他論到"忠於亂世, 自古爲難"。這意味著"忠"的價值觀是最能夠代表張華人生的概念。

• The Journal of Korean Medical History
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• v.20 no.2
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• pp.98-103
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• 2007

중국의 체질의학은 중국의학의 진단과 변증 및 치료영역에서 매우 중요한 위치를 차지하고 있는 이론 중의 하나이다. 최근 중국에서의 체질에 대한 연구는 점차 증가하고 있는 추세이다. 한국의학계에서는 체질이 중요한 요소로 인식되었으며 사상의학을 대표로 하는 체질의학이론의 체계가 이미 형성되어있다. 이 논문은 중국과 한국의 양국의 체질이론에 대해 그 연원과 이론체계 및 임상응용에 대해 비교고찰한 것이다. 본고의 연구를 통해 한국의 체질의학은 중국의 체질의학의 영향을 받은 것이지만, 중국의 체질의학의 내용을 더욱 심화시키고 확대한 것으로 평가된다.

• The Journal of the Convergence on Culture Technology
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• v.7 no.2
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• pp.129-137
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• 2021

Ma Yue-Han was a sports educator from Bokgun, China during the modern period of China. He has been a professor of physical education at China's most prestigious university Tsing-Hua for nearly 50 years. His achievements do not remain at the level of nurturing healthy bodies of students at the Chinese University of Tsing-Hua. He offered a new direction in the development and education of modern and contemporary Chinese schools, he foundation of the formation of Ma Yue-Han's athletic ideas can be attributed to the long-educated St. John University and Springfield University, where he studied intensively during his tenure at Tsing-Hua University. Also, judging from his fellow professors at Tsing-Hua University, Ma Yue-Han was influenced by the YMCA athletic spirit associated with strong Christianity and believed to have practiced it in the field of education.

• The Journal of Korean Philosophical History
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• no.23
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• pp.349-392
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• 2008

Modern Neo-Confucianism was formed as a school by solving the modern problems in China through accepting western philosophies with Chinese basic philosophies since New Cultural Movement. Marxism, Liberalism, and Modern Neo-Confucianism are called three representatives of Chinese modern philosophies. Since the People's Republic of China was founded in 1949, Modern Neo-Confucianists have tried to keep their philosophy and cultural conservatism in Hong Kong and Taiwan. Modern Neo-Confucianism which had been prohibited before 1978 was brought again to people's attention in the middle of 1980s by their active lectures and writings. Furthermore, the study on Modern Neo-Confucianism was supported by the Chinese government in 1987. China was trying to find the way to enhance Chinese tradition and to develop China to a modern society at the same time through the study on Modern Neo-Confucianism. The purpose of Modern Neo-Confucianism is to keep Chinese tradition which was broken off, to develop China to a modern society, to control the problems caused by capitalism socially, and ultimately to strengthen socialism in China in the political aspect. The study on Modern Neo-Confucianism in the 1980s focused on introducing, organizing, and understanding Modern Neo-Confucianism as its early stage. This study was led by Marxists with their methods and viewpoints. Even though the acceptance and understanding of Modern Neo-Confucianism was limited in a short period, the study on Modern Neo-Confucianism in the 1980s propagated Modern Neo-Confucianism. Modern Neo-Confucianism also played an important role to grow the argument about the critical succession of Chinese tradition and to reconsider the fact that modernization does not mean only westernization.

• Journal of the Korea Convergence Society
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• v.11 no.11
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• pp.135-145
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• 2020

In the era of the fourth industrial revolution, design has developed into a fusion of diversified culture and media. The integration of traditional culture and brand design concepts has become a hot research topic. Chinese Zen thought integrates the thoughts of Laozi and Zhuangzi, and takes" Wu Xiang as the appearance, Wu Nian as the foundation, Wu Zhu as the purpose" as the main purpose to construct a unique Zen thought system that integrates Taoism, Confucian philosophy and aesthetics. From this point of view, the MUJI design that combines Chinese Zen thought and design has attracted much attention. As a traditional culture, how is Chinese Zen Thought reflected in the design of MUJI? Starting from the awareness of this question, this study takes the daily necessities of MUJI as an example to investigate the design features of MUJI that reflect Chinese Zen thought. The conclusion shows that the design features of MUJI with Chinese Zen thoughts are showed in four ways-minimalist style, unitary color, ecological material, and humanized experience.

• The Journal of Korean Philosophical History
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• no.23
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• pp.393-421
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• 2008

This thesis has an intention to reorganize the topic of Ontology that has not unnoticed, investigating the symbolic signs of Zhuxi. The symbols in Ontology visualize in an anthropomorphic form or a form of animals that we can usually find in the nature. The visible symbols have characteristics of the dynamic rather than the stillness. The symbols of human and a horse have developed as different interpretations depending on the relative importance. The movement of stream symbolize the Movement of Daoti that manifests thorough all things in the Dao and have a structure of 'Ti-Xiang-Yong'. The Substance of Metaphysics embodies an action thorough 'Metaphysics' or 'with Metaphysics'. Accordingly, 'a stream' symbolizes 'the Movement of Daoti' in that it manifests the form of Daoti makes body. A kite and a fish symbolize the form of a kite flies up into the sky and the shape of a fish plays in the pond. These not only represent an outlook on the world, but also symbolize the stage of the Movement of Daoti. 'Human', 'a stream', 'a kite' and 'a fish' include activeness, domination, dynamics, manifestation, visibility, naturalness.

• The Journal of Korean Philosophical History
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• no.54
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• pp.185-220
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• 2017

This study analyzes the behavior of China in the international context of East Asia based on the in-depth understanding of Confucian Sino-centrism. The rise of China is a dream to be realized for Chinese while actually it is regarded as new threats for the neighboring countries. It is therefore no surprise that the neighboring countries that once subordinated themselves to China voluntarily feel threatened by the resurrection of China. The reason is that China is pursuing hegemony based on China's stronger power rather than seeking culture and morality as they did in the past. The new hegemonic pattern seems not to contribute to the China's profit, only to increase the tension among North East Asia. That's because the neighboring countries are active in expanding military expenses with strengthening ties with the US. In this context, is it possible that China can rise gently without threatening the neighbors? There must be a way. It is that China will be born as a superpower with Confucian morality as the way the Confucian Sino-centrism is intended. When the neighboring countries are impressed by the way the China treats them with moral virtues, the leadership of China will be strengthened of itself. It is the most desirable way of realizing the dream of China.

• Journal for History of Mathematics
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• v.25 no.1
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• pp.57-70
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• 2012

We will research the elementary formal logic and mathematical concept represented in Mojing, and focus on the ancient Chinese's mathematical principles implicit in Mojing. Moreover, the mathematical significance and values of Mojing are examined.