• The Journal of the Society of Korean Medicine Diagnostics
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• v.9 no.1
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• pp.1-22
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• 2005

Background and purpose: Gin Ga Chu Yo(該家樞要) was written in the year 1359 by Hwal Su(滑壽) who was a famous oriental doctor between Won(元) and Myeong(明) dynasty. As specialized in sphygmology(脈學), this book was brought together most things about sphygmology(脈學) before Won(元) dynasty by the author. Moreover he added the self-realized things to this book. Methods: In this book, there are all 20 chapters; Chu Yo Hyeon Eon(樞要玄言), Jwa U Su Bae Jang Bu Bu Wi (左右手配臟腑部立), O Jang(五臟), Sa Si peong Maek(四時平脈), Nae Gyeong Sam Bu Maek Beop(內經三部脈法), Ho Heup Chim Bu Jeong O Jang Beop(呼吸沈浮定五臟法), In Ji Ha Gyeong Jung I Jeong O Jang Beop(因指下輕重以定五臟法), Sam Bu So Ju(三部所主), Ji Maek Su Beop(持脈手法), Maek Gwi Yu Sin(脈實有神), Maek Eum Yang Yu Seong(脈陰陽類成 ), Gyeom Hyeon Maek Ryu(兼見脈類), Je Maek Ui Gi Ryu(諸脈宜忌類), Heom Je Sa Jeung Ryu(驗諸死症類) , Sa Jeol Maek Ryu(死絶脈類), O Jang Dong Ji Maek(五藏動止脈), Bu In Maek Beop(婦人脈法), So A Maek Beop(小兒脈法), Maek Sang Tong Hoe(脈象統會), Maek Sang Ga(脈象歌) and an epilogue in the end. This treatise is made up of principal, notes, study and conclusion, we tried to make a translation faithful to the original. Results and Conclusion: Looking into this book, we can know that it is very detail in analyzing item by item, bright and simple in explaining and it is very useful in studying pulse evaluation(脈診). In his preface, Hwal Su(滑壽) expresses his opinion with firm confidence that 'Do(道) of the World scattered in several scholarships and books of method and technique(方術). Nothing of method and technique(方術 ) is more important than medicine. Nothing of medicine goes before pulse evaluation(脈診).' With such good reasons, as a student of sphygmology(脈學), I think this book is very valuable in studying pulse evaluation. So I add Hangul suffixes(吐) to a part of this book and translate it into Korean.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.10 no.1
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• pp.1-35
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• 2006

Background and purpose: Giu Ga Chu Yo(診家樞要) was written in the year 1359 by Hwal Su(滑壽) who was a famous oriental doctor between Won(元) and Myeong(明) dynasty. As specialized in sphygmology (脈學), this book was brought together most things about sphygmology(脈擧) before Won(元) dynasty by e author. Moreover he added the self-realized things to this book. Methods: In this book, besides a author's preface, there are all 20 chapters which are Chu Yo Hyeon Eon(權要玄言), Jwa U Su Bae Jang Bu Bu Wi(左右手配臟腑部位), O Jang(五臟), Sa Si Peong Maek(四時平脈), Nae Gyeong Sam Bu Maek Beop(內經三部脈法), Ho Heup Chim Bu Jeong O Jang Beop(呼吸沈浮定五臟法), In Ji Ha Gyeong Jung I Jeing O Jang Beop(因指下重以定五腑法), Sam Bu So Ju(三部所主), Ji Maek Su Beop(持脈手法), Maek Gwi Yu Sin(脈貴有神), Maek Eum Yang Yu Seong(脈陰陽類成), Gyeom Hyeon Maek Ryu(兼見脈類), Je Maek Ui Gi Ryu(諾脈宜忌類), Heom Je Sa Jeung Ryu(驗諸死症類), Sa Jeol Maek Ryu(死絶脈類), O Jang Dong Ji Maek(五藏動止脈), Bu In Maek Beop(婦人脈法), So A Mrek Beop(小兒脈法), Maek Sang Tong Hoe(脈象統會), Maek Sang Ga(脈象歌) and an epilogue in the end. Result and Conclusion: Looking into this book, we can know that it is very detail in analyzing item by item, bright and simple in explaining and it is very useful in studying pulse evaluation(脈診). In his preface, Hwal Su(辨壽) expresses his opinion with firm confidence that 'Do(道) of the World scattered in several scholarships and books of method and technique(術). Nothing of method and technique(力術) is more important than medicine. Nothing of medicine goes before pulse evaluation(脈診).' With such good reasons, as a student of sphygmology(脈學), I think this book is very valuable in studying pulse evaluation.' So I add Hangul suffixes(吐) to a part of this book and translate it into Korean.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.9 no.2
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• pp.25-56
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• 2005

Background and purpose: Gin Ga Chu Yo(診家樞要) was written in the year 1359 by Hwal Su(滑壽) who was a famous oriental doctor between Won(元) and Myeong(明) dynasty. As specialized in sphygmology(脈學), this book was brought together most things about sphygmology(脈學) before Won(元) dynasty by the author. Moreover he added the self-realized things to this book. Methods: In this book, besides a author's preface, there are all 20 chapters which are Chu Yo Hyeon Eon(樞要玄言), Jwa U Su Bae Jang Bu Bu Wi(左右手配臟腑部位), O Jang(五臟), Sa Si peong Maek(四時平脈), Nae Gyeong Sam Bu Maek Beop(內經三部脈法), Ho Heup Chim Bu Jeong O Jang Beop(呼吸沈浮定五臟法), In Ji Ha Gyeong Jung I Jeong 0 Jang Beop(因指下輕重以定五臟法), Sam Bu So Ju(三部所主), Ji Maek Su Beop(持脈手法), Maek Gwi Yu Sin(脈貴有神), Maek Eum Yang Yu Seong(脈陰陽類成), Gyeom Hyeon Maek Ryu(兼見脈類), Je Maek Ui Gi Ryu(諸脈宜忌類), Heom Je Sa Jeung Ryu(驗諸死症類), Sa Jeol Maek Ryu(死絶脈類), O Jang Dong Ji Maek(五藏動止脈), Bu In Maek Beop(婦人脈法), So A Maek Beop(小兒脈法), Maek Sang Tong Hoe(脈象統會), Maek Sang Ga(脈象歌) and an epilogue in the end. Result and Conclusion: Looking into this book, we can know that it is very detail in analyzing item by item, bright and simple in explaining and it is very useful in studying pulse evaluation(脈診). In his preface, Hwal Su(滑壽) expresses his opinion with firm confidence that ‘Do(道) of the World scattered in several scholarships and books of method and technique(方術). Nothing of method and technique(方術) is more important than medicine. Nothing of medicine goes before pulse evaluation(脈診).’ With such good reasons, as a student of sphygmology(脈學), I think this book is very valuable in studying pulse evaluation. So I add Hangul suffixes(吐) to a part of this book and translate it into Korean.

• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.199-207
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• 2019

One philosopher said that knowing the identity of one clump of grass on the roadside could reveal all the mysteries of the universe. If you know one, you can know two. If you know two, you can know three. If you know the form, you can know the whole. If you know the image(eidos), you can know the non-image, life, and death. But we are wandering in a dream because we don't know the one clump of grass, "One". For a long time I have been searching for a road to know "One". While studying of the process searching the truth, not only do we reveal logic development making One a language, but also we would like to provide the application of cultural contents applied to that One.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.72-83
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• 2013

This study suggests the necessity of landscaping alternatives for the succession of Takjok(濯足) culture by considering the background and meaning of Takjok's cultural phenomenon shown in old literatures and paintings and its result is as follows. An old idiom, 'Takyoung Takjok(濯纓濯足)' implying a disinterested living attitude from the mundane world and an attitude complying with nature, has been sublimated to 'Takjokjiyu(濯足之遊)' which means living in comfortable retirement through life in seclusion(隱逸). Classical scholars immerse their feet in soft-flowing(柔軟) water for 'Mulailche(物我一體; synchronized with nature)' which is a unified condition with 'Do(道; truth)' and connected to the stage of 'Yu(遊)', a free mental state, and its nature. The cultural phenomenon of Takjok appeared in the inherited landscape paintings in the Joseon dynasty period after the late stage of Koryo. Takjok shown in 'Pal Kyung Shi'(八景詩; poetry singing for the eight scenary) was described as not a transcendent scene, but as a scenery of daily life. Dense forest and water, such as a stream with clean water, rocks, and pine trees shown in Takjok paintings have been symbolized as a seclusion space for classical scholars with higher thinking and their mental states have been more emerged. Mental pleasures called as seclusion and Takjokjiyu have been relatively emphasized in the Takjok paintings of the Joseon Dynasty period contrary to the Chinese Takjok paintings emphasizing Chung Gye(淸溪; clean stream) and Chang Rang(滄浪; high and clean wave) and strongly representing the image of 'Chung Ryu'(淸流; clean flowing water) and the veneration for antiquity. The view of nature described in the Takjok paintings represents the provision of nature as a situation and attitudes of classical scholars and implies a Taoism perspective which describes the 'do' of nature. This view of nature itself remained intact(無爲自然) with the love of mountains and water, showing a side of the zeitgeist and aesthetic consciousness of China and Joseon. The 'Takjokjiyu' of both countries has be interpreted as a symbol of personality development, behavior, life in seclusion, or transcending the mundane world and has also been accepted as a method of summer vacation in the real world. It should be considered that Takjok includes ordinary people's wisdom to resist the hot weather, as well as the classical scholar's ideal and the veneration of antiquity. From this perspective, water space, Takjok rocks, and the use of water based on the environmental supportability should be newly focused as a recreational space and it reminds us that the spirit of Takjok is a classical mental healing method.

• (The)Study of the Eastern Classic
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• no.57
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• pp.9-40
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• 2014

This article focuses on Yeheon's consideration and solution for the hostile of social circumstances during the time of the Japanese invasions. Yeheon thought that the Chosun dynasty must have faced such disorder before the war happened. People including the king and his subjects did not live their life according to the righteous principle, and the state was not under control in a way that it should accomplish the Dao. Yeheon thought that the Japanese invasion, which is more like a flood or certain disasters, was not primarily responsible for the harshest of environments. Yeheon paid his attention to the fact that even after the Japanese invasions ended, people were still in disorder losing their mind-and-heart. People's mind-and-heart became that of animals because of starvation and disease. This is because the government made people trapped in a difficult situation by forcing them to prepare for military operations, rather than taking care of them. As a result, in Yeheon's view, the main cause of the social disorder was people's lack of mind-and-heart, which brought about their actions of brutality like those of animals. Although Yeheon himself did not form righteous armies, he instead suggested a right path to overcome and solve the social disorder by describing and analyzing in detail the reality of the war as well as the problems of policies. In particular, Yeheon studied the Zhou yi at the time because understanding the principle of fortune and misfortune, as well as the rise and fall of a state, could give a proper solution to the social turmoil of his times. In Yeheon's eyes, the most important thing to do in the time of people's losing mind-and-heart was to follow li and accomplish the Dao in their daily life. And this was what he, as a gentleman, should do. Yeheon thought that in spite of the harshest of environments, one can still preserve one's grace and dignity, which would overcome one's adversity. This gives us the following questions: should one put aside one's grace and dignity to overcome wartime perils? Or in so doing, one should face more severe time after a short period of peace and stability? These questions concern the relationship between one's morality and the state's responsibility, and what is the right way of doing one's duty to the state is the main philosophical subject in this article.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.

• (The)Study of the Eastern Classic
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• no.35
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• pp.75-100
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• 2009

A human being makes a constant effort to find out what he really is. We try to do a great deal in self-culture to know his own self-nature with miscellaneous ways as Buddhism, Taoism and Confucianism. When we are faced with a difficult problem in life, We utilize own knowledge and wisdom to solve them. Thus there are many result of answer what self-confidence is throughout the devoting oneself to the study of man's life which is expressed poetry and prose. We can see the aspect of liberty life in their poetry and prose which is escaping from their restraints as they are willing to find out their own self-nature and want to attain a state of perfect self-nature in every day life. And they are anxious to be born again in spiritual value and to be a man in liberty with removing the narrow-mindedness, the stupidity, the anger and the absolute ego in their mind. That's what we are want to achieve man's purpose understanding of the human being's life. Here, I have a good such example who is Tao yuan ming. It is not easy to give up fame and wealth for maintaining his doctrines. So We have a high regard for this wisdom between entering into politics and withdrawing from his office. It needs a self-conquest and more courage than entering into politics. Retiring from his office, he returns to the place where is native place everything lives and let live without moral pressure in daily life. Because there is real liberty life and immutable truths.

• Journal of the Korean Society of Food Culture
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• v.1 no.2
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• pp.116-126
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• 1986

This study was designed to be a link in the chain of the investigation on daily life and consciousness of longevous people in Korea, and to investigate the regional feature of longevity areas. The daily life and consciousness were investigated on 379 subjects(male 121, female 258) of the aged who were above 80 years of age, from June to November in 1985. This paper is to report the results investigated the longevity rate, distribution, classification and weather of longevity districts, and also the actual conditions such as the functions of daily life and educational degree of longevous people. 1. The number of longevous people in Korea was 171,449 (male 42,842, female 128,607), and the average longevity rate was 0.46% against total population in Korea(male 0.23%, female 0.69%). 2. Of the longevity rates of shi and/or do in Korea, Cheju(1.03%) was the highest among these districts, and decreased in the order of Chonnam(0.79%), Chonbuk(0.66%), Kyongbuk(0.65%) and Kyongnam(0.61%), whereas the large cities such as Inchon(0.22%), Seoul(0.23%), Pusan(0.23%) and Taegu(0.28%) were remarkably lower than districts in seasides and mountains. 3. The districts above 1.0% of longevity rate in Korea showed 17-guns, and the distribution of these districts was 10-guns of Chonnam, 2-guns of Kyongbuk and Kyongnam, and 1-gun of Kyonggi, Cho-nbuk and Cheju, respectively. 4. Of these districts, Pukcheju(1.65%) was the highest, and decreased in the order of Namhae(1.56%), Sungju(1.24%), Posong(1.22%) and Koksong(1.20%). The highest figure(male 0.71%, female 2.51%) was observed in Pukcheju as contrasted with 0.23%(male) and 0.69%(female) of the average longevity rate in Korea. 5. The sex ratio of longevous people in Korea showed the female/male ratio of 3.0. It is, therefore, believed that the longevity rate of female was 3 times higher than that of male. 6. The longevity districts were classified into seven districts in seasides, three districts in isolated islands, and seven rural districts in mountains. 7. The situation of weather in longevity districts was in the range of 11.2 to $14.8^{\circ}C$ at annual average temperature, and 878.5 to 1585.9mm at annual average rainfall. 8. Of the educational degree of longevous people, uneducated(71.5%) was the highest, and followed by the order of village school(15.8%) and above elementary school(4.8%). 9. In the functions of daily life, the aged moving actively(53.0%) was the highest among these longevous people, followed by the aged moving a little(23.5%). Therefore, it is believed that health degree of these longevous peoples by the functions of daily life was very gratifying.