• Title/Summary/Keyword: 허령

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A Study on Heart-Mind of Daesoon Thought from the Perspective of Neo-Confucianism: Focused on Numinous Emptiness, Wise-awakening, and Divine Beings (주자학으로 본 대순사상의 마음에 관한 연구 - 허령, 지각, 신명을 중심으로 -)

  • Choi, Chi-bong
    • Journal of the Daesoon Academy of Sciences
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    • v.31
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    • pp.237-269
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    • 2018
  • This study aims to look into Daesoon Thought from the perspective of Neo-Confucianism. Numinous emptiness (虛靈), wise-awakening (知覺), and divine beings (神明) in the Scripture of the Black Tortoise (Hyeonmu-gyeong) are often mentioned as characteristics of the mind in Neo-Confucianism. Accordingly, this research take up the 'Che-Yong (substance, 體 and function, 用)' of mind by classifying numinous emptiness as Origin-Substance (本體), wise-awaking as function, and divine beings as subjects. Numinous emptiness enables an individual to have been born with Li (理) of Taegeuk (太極), which is a mandate from Heaven and the nature of humanity; whereas one embodies spirit and brightness mind based on Origin-Substance. This numinous emptiness of mind is precisely the mind-spirit. Wise-awakening is a function of mind, which actually awakens numinous emptiness (理) and objects (氣). The mind which realizes the Li of Taegeuk as numinous emptiness is conscientiousness and can be taken as a Dao-Mind. The mind which desires objects refers to the Human Mind or a selfish motive. Such propensity in terms of wise-awakening determines the state of mind. One should reach the state of a quiet mind by wisely awakening through the scripture. Divine beings correspond to metaphysical Origin-Substance and physical objects respectively. In addition, they comprehend all and preside over wise-awakening as subjects. The subject recognizes wise-awakening and responds to it. Mind is a path traveled upon by divine beings as they enter and exit. In this regard, the human mind refers to the organ used by immanent deities, which accumulates physical senses, innermost mental processes, and awakened activities. Furthermore, Transcendental deities also come in and out through mental correspondence, leading to changes in one's physical constitution or personality. This paper focuses on the mind perceived in Daesoon Thought as follows: first, besides the existing spiritual perspective, the research takes a view on surveying numinous emptiness, wise-awakening, and divine beings in Neo-Confucianism. Secondly, the Che-Yong of mind is closely looked into by means of innate numinous emptiness as Che and wise-awakening as Yong. Lastly, the essence, energy, and divinity as well as spiritual soul and physical soul are mentioned according to the concept of an immanent deity. The paper also clarifies the fact that divine beings preside over the mind as subjects.

An Elementary-Function-Based Refinement Method for Use Cases to Improve Reliability of Use Case Points (유스케이스 점수 측정의 신뢰도 향상을 위한 단위기능 중심의 유스케이스 정제 방법)

  • Heo, Ryoung;Seo, Young-Duk;Baik, Doo-Kwon
    • Journal of KIISE
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    • v.42 no.9
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    • pp.1117-1123
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    • 2015
  • Use The Use Case Points method is a software estimation method that is based on user requirements. When requirement analysts elicit user requirements, they obtain different use cases because different levels of detail are possible for the Use Case, and this affects the Use Case Points. In this paper, we suggest a method to refine the level of detail of the Use Case by using the concept of an elementary function. This refinement method achieves the desired reliability for the Use Case Points because it produces less of a deviation in the Use Case Points for different requirement analysts than other methods that are based on the step, transaction, and narrative of the Use Case.

The Character of Kim Chang Hyup(金昌協)'s Zhi-Jue(知覺) Theory Through Comparison With Zhu Xii(朱熹)'s (주희(朱熹) 지각론(知覺論)과의 비교를 통해 본 김창협 지각론(知覺論)의 특징)

  • Lee, Chang Gyu
    • The Journal of Korean Philosophical History
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    • no.52
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    • pp.311-340
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    • 2017
  • This research focuses on the theory of Zhi-jue(知覺) by Kim Chang-Hyup(金昌協) through comparison between Kim Chang-Hyup's and Zhu Xi(朱熹)'s. In the point of supervision, Zhu Xi considered that Zhi-jue is one of the conditions caused by supervision, one the other hand, it is the action that make possible supervision. Kim Chang-Hyup emphasize the concept of Zhi-jue itself, he considered that Zhi-jue is the action that make possible supervision, and separate Zhi-jue from Xing(性) or Qing(情). In this process, Zhi-jue became the subject itself about supervision, so the mix about relation between Zhi-jue and supervision is solved. But there is a problem about gap between Zhi-jue and the nature from separate between Zhi-jue and Xing. Kim Chang-Hyup intend to separate Zhi-jue and Qing as subject and object, so he considered that Xing is not a reason of Zhi-jue, but rules. It's not a answer about what is the reason of Zhi-jue. Yet Zhu Xi also considered that Xing is the rules of Zhu-jue, only in the case that Zhi-jue means the resulf of supervision, Zhi-jue is considered as the effect of Zhi(智). So the relation problem about Zhi-jue as a subject and the nature is brought up by Joseon scholar who attempted to arrange the concepts of neo-confucianism. Eventually, in case of the relation about Zhi-jue and Xing, King Chang-Hyup and Zhu Xi has a common point, only in case of the relation about Zhi-jue and supervision, Definding Zhi-jue as the subject of supervision is the character of Kim Chang-Hyup's theory of Zhi-jue.

Gwon Sangha's Theory of Mind-Nature (수암 권상하의 심성론)

  • Song, Jonghwa
    • 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).

The Study on Process of Illustrious Virtue Becoming an Issue in Horak debate (湖洛論爭) - Focused on Oiam(巍巖) Yi Gan(李柬)'s distiction between Mind(心) and temperament(氣質) (호락논쟁에서 명덕(明德)의 쟁점화 과정 연구 - 외암(巍巖) 이간(李柬)의 심(心)과 기질(氣質)의 분변(分辨)을 중심으로 -)

  • Bae, Je-seong
    • The Journal of Korean Philosophical History
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    • no.54
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    • pp.77-113
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    • 2017
  • In late Chosen(朝鮮), the concept of illustrious virtue(明德) became an important issue of debate. However, previous studies did not focus on how the concept emerged as an issue. This paper aimed to explore the problem, and for this purpose, paid attention to Horak(湖洛) debate. Oiam(巍巖) Yi Gan(李柬), in the course of discussion with Namdang(南塘), finally argued that mind(心) clearly distinguishes from temperament(氣質). The goals of the claim were to clearly divide mind and temperament, and to emphasize mind's control of temperament. Through this, he wanted to reject the possibility of being affected by temperament in aroused state(未發). And he presented the concept of illustrious virtue as a critical evidence supporting his argument. He argued that because mind is same with illustrious virtue, it has a special status that essentially distinguished from the temperament, even if both mind and temperament are all material force(氣). This argument led to new discussion trend in the debate. it was to form a definition of the mind, based on defining the relationship between spiritual perception(虛靈知覺), temperament and illustrious virtue. The trend was reflected in the debate on 'Whether illustrious virtue is the same for everyone or varies from person to person(明德分殊)'. Through the process of analysis in this paper, we could detect a tendency that definition of mind has become an independent subject.

Studies on the Directivity of Gokjungkyeong(Kyung Overlapped with Gok) which was specified in Byeokgye-ri, Yangpyeong-gun and the Hwaseo Lee, Hang-ro's Management in Byeokwon Garden (양평 벽계리에 설정된 곡중경(曲中景)의 지향성과 화서(華西) 이항로(李恒老)의 벽원(蘗園) 경영)

  • Jung, Woo-Jin;Rho, Jae-Hyun
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.34 no.3
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    • pp.78-97
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    • 2016
  • The objectives of this study are to examine the context of the establishment of Suhoe Gugok, Byeokgye Gugok Vally, and Nosan Palkyung, which have been established in Seojong-myeon of Yangpyeong-gun, by literature review and site investigations, and to determine the sceneries of Byeokgye scenic site as enjoyed and managed during the period of Hwaseo Lee, Hang-ro(華西 李恒老). The results of the study are as follows. First, Byeokgye Gugok Vally(黃蘗九曲) and Nosan Palkyung(蘆山八景), which have been established after the period of Hwaseo and theorized to have been established around key scenic areas associated with Hwaseo's activities, the analysis results showed that they were collecting sceneries of modern times. The extensive overlap between Byeokgye Gugok Vally and concentrated scenic elements of Suhoe Gugok(水回九曲), and the artificial configuration from the end point of Suhoe Gugok to the beginning point of Nosan Palkyung, reveal the pattern of space conflict and hegemony between Byeokgyes of Suip-ri and Nomun-ri. This is likely to be caused by the conflict between the historicity of the group that enjoyed Byeokgye prior to Hwaso's period and the strong territoriality of the space filled with the image of Hwaseo. Second, Byeokgye Gugok Vally was the secondary spatial system created by selecting the most scenic sites in Suip-ri while expanding the area of Nosan Palkyung. After establishment of Byeokgye Gugok Vally, the spatial identity of the entire Byeokgyecheon area was effectively established. This was a "Hwaseo-oriented" move, including the complete exclusion of the scenic sites from the pre-Hwaseo period such as Cheongseo Gujang and Suhoe Gugok's Letters Carved on the Rock. Consequently, the entire Byeokgyecheon area was reorganized into a cultural scenic site with Heoseo's influence. Third, Fifth, creations of Gugok(九曲) to determine the lineage of the Hwaseo School from Juja(朱子) to Yulgok(栗谷) to Uam(尤庵) to Hwaseo is likely to be an opportunity of birth and external motivation of the establishment of new Gugok Palkyung. In other words, Nosan Palkyung and Byeokgye Gugok Vally are likely to have been created as a reaction to the change of the center of the Hwaseo School to Okgyedong, and with strategic orientation based on the motivation and needs such as creation of the connecting space between Mui Gugok, Gosan Gugok, and Okgye Gugok, and the elevation of Hwaseo's status. Fourth, from the Hwaseo's Li-centric point of view, all revered sites in Beokwon(蘗園) that he managed existed as the spatial creative work to experience the existence of "li" through the objects in the landscape and the boundary of the spirit of emptiness of the aesthetic self. This clearly shows how Byeokgye Gugok Vally or Nosan Palkyung must be defined, and furthermore, appreciated and approached, prior to discussing it as the space associated with Hwaseo. Fifth, Nosan Palkyung was composed of cultural scenic landscapes of Gokjungkyung(曲中景) with eight scenic sites where Hwaseo gave his teachings and spend time around, in the Byeokgye of Nomun-ri area of Byeokgye Gugok Vally. The sceneries is, however, collected by depending on Hwaseo's Letters Carved on the Rock and poetry. Consequently, an inner exuberance of Nosan Palkyung is satisfied beside Byeokgye Gugok Vally, but its conceptual adequacy leaves room for questions.