• 한국철학논집
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• 제36호
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• pp.135-172
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• 2013

19세기의 성리학은 화서(華西) 노사(蘆沙) 한주(寒洲)의 주리론(主理論)과 간재(艮齋)의 이기상호주재론(理氣相互主宰論)으로 대별할 수 있다. 이들은 '기(氣)의 자용(自用)을 막는다'는 문제의식을 공유하고 있었다. 그러나 학자들에 따라 '주재(主宰)'의 의미를 다르게 이해함으로써 다양한 논쟁이 야기되고, 결과적으로 '상이(相異)한 해법(解法)'을 제시하게 된 것이었다. 주리론자(主理論者)들은 대체로 '리(理)의 주재'를 '사실적 차원'에까지 확대 적용시키고, 리(理)에 능동성(能動性)을 부여하여 기(氣)를 완전히 제압하게 한다는 해법을 추구하였다. 반면에 간재(艮齋)는 '기(氣)의 능동성'만 인정하고 '리(理)의 능동성'을 부정하였다. 이것은 현실을 주도하는 것은 기(氣)라는 사실을 부정할 수 없다는 뜻이다. 그러면서도 간재(艮齋)는 기(氣)(심(心))를 제자(弟子)로 규정하고, 기(氣)(심(心))에 리(理)(표준(標準), 성(性))를 따라 작위(作爲)해야 한다는 '당위적 과제'를 부여함으로써 '기(氣)(심(心))의 자용(自用)'을 막는다는 해법을 추구하였다.

• 한국철학논집
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• 제25호
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• pp.167-196
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• 2009

율곡의 마음에 대한 논의는 '심성정의일로설(心性情意一路說)'과 '기발이승일도설(氣發理乘一途說)'로 대변된다. 심성정의일로설(心性情意一路說)은 두 의미를 지닌다. 첫째, 마음과 본성 감정 의지는 각각 별도의 존재가 아니라, 하나의 마음에 속하는 여러 차원의 양상들이라는 것이다. 둘째, '인심과 도심, 본연지성과 기질지성, 사단과 칠정' 등을 각각 이원적으로 대립시키지 않고 일원적으로 통합시켰다는 것이다. 기발이승일도설(氣發理乘一途說)은 이(理)의 규범성과 기(氣)의 능동성이라는 관점에서 마음과 본성 감정의 관계를 설명한 것이다. 율곡은 기(氣)(마음)는 '발(發)하는 작용의 주체'이고, 이(理)(성(性))는 '마음의 작용을 통해 발현되는 내용'이라 하였다. 이렇게 마음의 작용을 통해 본성이 발한 결과를 감정이라 한다. 율곡의 '이승(理乘)'은 '기(氣)를 주재한다(기(氣)의 표준이 된다)'는 의미와 함께 '기(氣)에 의해 실현된다'는 의미를 지닌다. 요컨대 마음은 본성을 실현하는 주체이지만, 또한 마음의 작용은 본성에 의해 규제되고 있다는 것이다. 이처럼 이(理)(본성)의 규범성과 기(氣)(마음)의 능동성을 동시에 주목하는 것이 율곡철학의 특징이었다.

• 사상체질의학회지
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• 제23권1호
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• pp.12-23
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• 2011

1. Objectives: This study reviews the general theory on Li-Qi (理-氣) found in Dongmu Lee Jema (東武 李濟馬) and Nosa Gi Jeongjin (蘆沙 奇正鎭)'s works and explores the associations between their philosophical systems. 2. Methods: The main ideas on Predisposition (氣稟論) found in Dongmu's works were explored in connection with the Li-Qi (理-氣) theory and compared with the perspectives suggested by Nosa. 3. Results and Conclusions 1) Nosa criticized the "weakened supervision of Li (理)" and the "separation of Li (理) and Qi (氣)", proposing that this problem can be overcome through "mutual embracement of Li and its manifestations (理分圓融 理分相涵)". 2) When Dongmu's theory on Predisposition (氣稟論) is interpreted in terms of Li-Qi (理-氣), the Seong-Li (laws governing the organ scheme) (性理(臟理)) represents the Li (理) while the formational variations in organ scheme(臟局短長) and and the level of self-cultivation (心地淸濁) represents the Qi (氣). 3) The concept of "Diversification of Li (理之異)", bearing similarities to Nosa's Li-Qi (理-氣) theory, was introduced for the first time in Dongmu's theory on Predisposition (氣稟論), which presumably built the fundamental theories in the Sasang Constitutional Typology. 4) Within Dongmu's theory of Predisposition (氣稟論) can be found a dichotomous division of "similitude between the morally unaccomplished and the morally accomplished" in the ontological plane and "dissimilitude between the morally unaccomplished and the morally accomplished" in the axiological plane; this dichotomy is more extensive and developed compared to Nosa's attempt to find a consistent logic in both the ontological and axiological plane through a Li-Qi (理-氣) structure with Li-predominance.

• 동의생리병리학회지
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• 제17권4호
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• pp.861-878
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• 2003

In the ancient time wind is considered as the life . soul and the human's breath which represents essence of universal creation and the absolute power and also the messenger of the god or god's state. Greek's 'pneuma' , India's 'Brahman' and the Old Testament's 'ruach' are used to signify the wind. Also Wind(風) in traditional culture, it is related to 玄妙之道 of 花郞, the flower of youth in Shilla dynasty and sexual intercourse in shaman's dream which can be thought as Freud's libido. In this aspect we can see the connection between the wind and the libido which can be meaning of sexual desire. Ancient Chinese wrote word ‘風’ as phoenix, the god's bird, the phoenix in inscriptions on bones and tortoise carapace(甲骨文) because one can feel the wind but can’t see it. The word Ki(氣) origins from 風 therefore 風 is 氣's fundamental notion. The wind can be understood by ki which travels around the world to create all nature. And the Wind is associated with 風化, 玄鳥, 八僧舞, which are related with reproduction. In the book of change (周易) the 震巽卦 ; 雷風 come under wind which means the function of ki and also menas the 精(essence of life) of 恒久(eternity) means the reprodution ; that performs succession of life. In the Oriental Medicine 氣 is a phenomenon that appears by movement of Ki by 相火(Ministerial fire). 相火 is core of the succession of life which means preservation of descendants; therefore 風 has very similar concept with sexual desire. 風 is the beginning ki of universe and in human body aspect 風 belong to the Liver Meridian. If 風 makes movement then the Pericardium Meridian of Hand Kwolum responds and the genital organs which belongs to Liver Meridian of Leg Kwolum reproductive function by contraction and expansion. Generally 風 understood as movement and origination and this is recognized as meaning of 氣. Therefore as studied above the present writer believe m. participates closely to reproductive function.

• 대한한의학원전학회지
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• 제12권1호
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• pp.168-195
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• 1999

The hakgil is the important disease in the oriental medicine historically. In the preseant time also this disease continually appear all over the world. So purpose of this study is that consider the symptoms and pathogenesis of hakgil(瘧疾) with the point of view of oriental medicine. And in this study, the results are summarized as the followings. 1. The symptos of hakgil(瘧疾). 1) Rigor and heat spasm : The main symptoms of hakgil is the severe and periodical rigor and heat spasm. Generally the rigor first appear and later the heat spasm appear. According to the first and last, severe and weak, the hakgil is classified to hanhak(寒瘧), onhak(溫瘧), danhak(癉瘧), binhak(牝瘧). 2) The regulation of the time of spasm : The spasm occour in the same time daily or one time in two days, three days or several days. And the spasm time is regulary in day or night. 3) The term between the spasm and next one become later or faster. It can be decided that the becoming worse and better in the disease with the signs. 4) The seasonal property Generally the hakgil appear in summer and early autumn. 5) The other kind of hakgil there are five-organ hakgil(五臟瘧), six-kyung hakgil(六經瘧), janghak(瘴瘧), kuihak(鬼瘧), six-gi hakgil(六氣瘧), damhak(痰瘧), sikhak(食瘧), and so on. 6) The pulse condition of the hakgil is chiefly hyun(弦). 2. The pathogenesis of the hakgil 1) The cause of the hakgil The causes of the hakgil first are the seo(暑) or heat(熱) that make the problem in the cycle of five phases(五行). In the consequence, il open the hole of skin so that the pathogenic factors easily invade the humanbody and at the same time the pathogenic factor in the inside easily come out, that make the spasm. In the second time the pathogenic factor of yin(陰) - wind(風), cold(寒), water(水) invade through the opened skin to combine with the factor in the inside. Such condition make the hakgil and the accessory spasm. 2)The pathogenesis of hakgil(瘧疾) (1) The rigor and heat spasm of hakgil(瘧疾) appear because in summer the human body don't accomplish a task of summer because of hot weather or heat, so in autumn the ki(氣) of human body separate into yin(陰) and yang(陽), and the skin of human body is weaken so the saki(邪氣: pathogenic factors) is easily come into the human body. At this time the circulation of ki(氣) is obstructed, so the jungki(精氣: vital substance) apply to straighten the circulation of ki(氣), if the jungki(精氣: vital substance) help the yin(陰) the rigor spasm appear in the opposit direction the jungki(精氣: vital substance) help the yang(陽) the heat spasm appear. (2) The period of circulation of ki(氣) and jungki(精氣: vital substance) is one day, so the general period of spasm of hakgil(瘧疾) is one day, But if the saki(邪氣: pathogenic factors) come into the human body deeply, the jungki(精氣: vital substance) cannot apply 10 straighten the circulation of ki(氣) every day so the period of spasm become longer.

• 한국디자인학회:학술대회논문집
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• 한국디자인학회 2005년도 춘계 학술발표대회 논문집
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• pp.4-5
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• 2005

• 한국디자인학회:학술대회논문집
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• 한국디자인학회 2005년도 춘계 학술발표대회 논문집
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• pp.60-61
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• 2005

• 동의생리병리학회지
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• 제16권4호
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• pp.657-666
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• 2002

Review on internal damage disease(disease of the spleen and stomach) in Hyungsang medicine is as follows; In case of woman, Disease of the spleen and stomach is caused mostly a excessive thought. In case of man, Disease of the spleen and stomach is related to the genitals's disease for man is based on the kidney and body. In shapes of the Jung(精), Ki(氣). Shin(神) and Hyul(血), the seven feelings(emotions) in the Ki(氣) and Shin(神) types and deficiency of essence and blood in the Jung(精) and Hyul(血) types induce mostly diseases of the spleen and stomach. Treatments are used frequently to promote the normal flow of Ki(行氣), promote digestion and remove food stagnancy(消導), resolve phlem(化痰) and check upward perverted flow of fire(降火) in the Ki(氣) and Shin(神) types and tonity the essence(補精), tonity the blood(補血) and replenish Ki(補氣) in the Jung(精) and Hyul(血) types. The main parts to appear outside diseases of the spleen and stomach are face color, depression condition of eyes, lips' condition, LU10(魚際)'s color and the rise and fall of flesh etc. Shapes of the six meridians have to treat to divid shapes and symtoms of the six meridians according to 'deviation of Ki and blood' and 'the expression part of symtoms'.

• 열처리공학회지
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• 제15권3호
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• pp.152-156
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• 2002

• 오토저널
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• 제23권3호
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• pp.46-48
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• 2001