• 동북아역사논총
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• no.59
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• pp.150-186
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• 2018

This paper explains what Japanese progressive liberalism was in postwar Japan by clarifying Maruyama Masao's "Cold War Liberalism," focusing especially on his realism and nationalism searching for "democracy" and "peace" in the context of the early Cold War Japan. Maruyama's Cold War liberalism can be grasped from two perspectives: how the Cold War defined his liberalism and how Maruyama interpreted the Cold War as a liberalist in postwar Japan. The liberal interpretation of the Cold War captures the spatial manifestations of liberalism in the Cold War while Cold War liberalism was to grasp the temporal succession of modern Japan. Maruyama revealed his liberal thinking by combining it to his idea of nationalism and realism. He was concerned about the reshaping of the fascist atmosphere provoked by anti-communism emerging from 186 | 동북아역사논총 59호the Cold War confrontation structure. He sought "neutrality" and "peace" to overcome the so-called "two worlds" of the Cold War. And he stressed the importance of "fair judgment" and "autonomous association" to restrain the fascistic atmosphere in postwar Japan. For Maruyama, subjectivity aimed at the concept of "nation" rather than "citizen," and nationalism was a condition for "democracy" and "peace" in postwar Japan. Maruyama's critical liberalism worked through nationalism and realism.

• Korean Journal of Oriental Medicine
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• v.2 no.1
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• pp.1-25
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• 1996

The purpose of this paper is to study the basic medicine of the Gojoseon(古朝鮮) dynasty, especially 5 fields which are the theory of yin-yang(陰陽論), the theory of 5 progressive phasis(五行論), the theory of mind-body(心身論), Seon-gyo(仙敎), acupuncture(鍼術). The theory of yin-yang can be studied in the point of contents of it, not the name of it. Whan-in(桓因) is the god of sky, Woong(熊) is the god of earth. Whan-woong(桓雄), who is the son of Whan-in(桓因), came down from the sky, turned into a man. Woong(熊) lived in the cave, eating garlic and wormwood for 21days, got out of it and turned into a woman. The changes occurred by the mutual aid of Whan-woong and Woong. The theory of 5 progressive phasis can be founded in the archery. The bow and arrow is made of cucumber, horn and ligament of cow, glue made from airbladders of sciaenoid fish, which belong to mock(木). Beejeongbeepal(非丁非八) and make strong one's abdomen(腹實) belong ti soo(水), empty out one's chest(胞虛) belongs to whar(畵), thrusting(前推泰山) belongs to mock(木), shooting(發如虎尾) belongs to geom(金). Basically mind and body have no differance. Mind without body does not exist. Exocism excites the exorcist to the condition of whar(火). There are 3 parts, as treaLment, prevent, regimen, in the medicine. 2 parts as idealism and realism are in regimen. Seon-gyo(仙敎) belongs to the idealism of regimen. In China, is became Taoism(仙敎) later The art of accupunture was developed in the Gulf of pohair(渤海灣).

• The Journal of Korean Medical History
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• v.21 no.2
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• pp.115-122
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• 2008

Ma Gwa Hwe Tong, or 麻疹會通 is a general medicinal classic on measles which was an attempt to cope with the situation in the later Joseon Dynasty, when measles was prevailing all throughout the country. It was written in 1798 by Jung Yak Yong, who was a famous realist and a distinguished scholar, and in one of the chapters called Oh Gyun Pyun shows his thoughts. What he is trying to do through his writings, Ma Gwa Hwe Tong, was not reforming the current medicinal studies but to organize the classics on measles that he had access to with a system in order. The progressive thoughts shown in his other book, Eui-Ryung or 醫零, should be considered as his own thoughts only, and it is an overstatement to consider the book of Ma Gwa Hwe Tong to be his tryout in such thoughts.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.197-229
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• 2015

The aim of this study is to determine the property of Daesoon thought in theory of God. The difference with precedent research is that this study catch the point in which theism as theology conflicts ontology as philosophy. It is elusive without philosophical analysis to detect this point for reasons of religious expression on scriptures. To find this point is beginning of academic communication at religious position. So I tried to draw boundary between theology and philosophy in Daesoon thought so as to apprehend Daesoon thought treats the contradiction of that. The contradiction is found that hierarchy between Sangje and taegeuk reverses on Daesoon thought. Fundamentally two substance can't be arranged to ontology but only one can be. It seems that Daesoon thought has got antinomy. However superiority of Daesoon thought is appeared at this point. The antinomy is just the process to absolute truth of Tao. That is a progressive system of thought in both religious and philosophical aspect. Finally, the result of this study can be organized with five items. First is to get new direction to study of Daesoon thought to catch the clash between theology and ontology. Second is that Daesoon thought can communicate the mainstream philosophy like Hegel's while the argumentation makes progress with Hegel's thought. Third is that Daesoon thought has originality in ontology of tao, mugeuk, tageuk as compared with neo-Confucianism. Forth is that theology of Daesoon thought has the possibility to peace among religions. Fifth is that Daesoon thought transcends religion and philosophy to absolute truth. Particularly, the noteworthy item is about peace among religions as theme of religious practice as the needs of times. The conflict of religion is very serious impact to historic future. So Daesoon thought suggests that all the religions harmonize with each other in universality and respect each other in distinctiveness. It makes it possible to aims for world peace beyond theory to practical orientation on religious creed. In history of philosophy the dialetic of Hegel is the very adequate to explain that principle. Hegel argued that human mind can reach to the absolute knowledge at 『Phänomenologie des Geistes』. He elucidates the process that mind attain the absolute knowledge through movement of negation at 『Phänomenologie des Geistes』. The dialetics leads all the process of mind to finality of the absolute spirit.