• 대순사상논총
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• 제17권
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• pp.227-237
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• 2004

The concrete, practical orientation of the Chinese toward the aim of communal harmony conditioned their approach toward philosophical differences. Ideological conflicts were seen, not only by the politicians but by the intellectuals themselves, to threaten societal well-being. Harmonious interaction was finally more important to these thinkers than abstract issues of who had arrived at the 'truth'. Perhaps the most obvious illustation of the way the Chinese handled their theoretical conflicts is to be found in mutual accommodation of the three emergent traditions of Chinese culture, Confucianism, Taoism and Buddhism. Beginning in the Han dynasty(206 BC-AD 200), the diverse themes inherited from the competing 'hundred schools' of pre-imperial China were harmonized within Confucianism as it ascended to become the state ideology. The harmony among confucianism, Buddhism and Taoism, traditional philosophical trend in China, is very important research subject at contemporary circumstance. For its cultual influences to surrounding nations, such as Korea, japan and Vietnam etc., are so crucial.

• 한국철학논집
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• 제32호
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• pp.185-213
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• 2011

조선은 19세기 내우외환(內憂外患)으로 인해 큰 충격과 시련을 겪는다. 당시 사상계는 유불선(儒佛仙) 삼교가 서로 융화되지 못하였다. 몇몇 선각자는 사상과 시대를 반추하고서 유불선 삼교를 합일(合一)시켜 민생의 삶과 심정을 어루만져주면서 궁극적으로 국가의 태평성대를 도모하였다. 그들의 유불선 합일은 심신수련과 체험에 입각한 것이 많았다. 연담(淵潭) 이운규(李雲圭)는 유불선 합일사상으로 새시대를 갈망하였다. 그의 사상은 두 계열로 나누어진다. 그 하나는 광화(光華) 김치인(金致寅)으로 계승되는 계열이고, 다른 하나는 "정역(正易)"을 저술한 일부(一夫) 김항(金恒)의 계열이다. 본 논문은 김치인의 삶과 유불선 합일사상을 다루었다. 김치인은 이운규의 아들 이용래에게 나아가 수학한 이후 여러 영산(靈山)들을 찾아 심신을 수련하면서 신비한 종교적 체험을 통해 자신의 교학(敎學)를 세웠다. 그는 이론적 교학을 세우는 데 도(道)를 중시한다. 도의 근원은 하늘에서 나온 것으로 여긴다. 그 도는 인간의 사유양상으로 인하여 '유교'와 '불가 선가'로 구분되었으나 궁극적으로는 '하나이다'는 것이다. 그 '하나'임을 설명할 때 성리학적 개념 즉 '음'과 '양', 그리고 '체'와 '용'을 원용하였다. 즉 '도'의 양면으로 '음'과 '양' 그리고 '체'와 '용'이 있는 것처럼 김치인은 유불선 어느 한편에 치우치지 않고, 오로지 '음'이고 '체'인 '불가 선가'의 신령설(神靈說)을 중심으로 '양'이고 '용'인 유교의 윤리설을 합설하여 하나의 구심을 찾고자 하였다. 특히 그는 심신을 수련하는 데 노래를 읊조리고 춤을 추는 영가무(詠歌舞)를 추구하였다. 이러한 유교의 윤리나 불가 선가의 수련은 궁극적으로 구심이 없는 당시 민초나 처사들에게 도의 실현을 촉구하면서 참다운 선을 지향하도록 것이었다. 김치인의 유불선 합일 사상은 전통적 고유사상을 지니고 있으면서도 보편성을 지향하고 있기에, 이에 대한 고찰은 김치인과 그 후학들의 정체성을 되돌아보는 계기를 줄 것이다.

• 한국철학논집
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• 제27호
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• pp.293-326
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• 2009

중국철학을 대표하는 가장 영향력 있는 학파는 유가(儒家)와 도가(道家)이다. 두 학파는 각기 다른 방식을 통해 현실의 갖가지 문제를 해결하고자 했고 이러한 문제의식 아래 상이한 이론체계를 세운다. 다만 중국철학의 발전을 살펴보면 이러한 상이한 이론을 하나의 체계 속에 엮으려는 다양한 시도가 전개되었다. 대표적으로 위진(魏晋)시기 현학(玄學)에서는 자연(自然)과 각수(名敎)의 관계를 토론하며 유도(儒道) 두 학파의 관계 설정에 골몰한다. 동진(東晋)시기의 지식인들은 바로 전대(前代)의 이러한 정신을 이어서, 직접적 방식으로 유도(儒道) 두 학파의 관계 설정에 대한 다양한 이론을 펼친다. 본 논문은 동진(東晋)시기 유도(儒道)관계론의 대표적 학자로 원굉(袁宏)과 갈홍(葛洪)의 이론을 살펴본다. 원굉(袁宏)은 명교(名敎)의 효용성과 가치를 충분히 긍정하면서, 다만 명교(名敎)의 근본과 근거 찾기에 골몰하여 전대(前代) 자연(自然)과 명교(名敎)의 관계 문제를 적극적으로 수용한다. 동시에 한 걸음 더 나아가 '도본유용(道本儒用)'의 관점을 제시한다. 갈홍(葛洪)은 신선도교(神仙道敎)의 입장에서 유도(儒道) 두 학파의 관계 및 두 학파 이론의 직접적 비교를 통해 '도본유말(道本儒末)'의 이론을 정립한다. 이들의 이론은 근본과 작용, 근본과 말단의 관계 설정으로 유가와 도가 두 학파의 관계를 설정하는 동시에, 자연(自然)과 명교(名敎)의 관계 문제를 보다 심층적 방식으로 이론적 접근을 꾀함으로써, 향후 중국철학에서 유가와 도가의 상호 보완이라는 문제의식에 상당한 공헌을 했다고 평가할 수 있다.

• 대한한의학원전학회지
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• 제26권4호
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• pp.281-290
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• 2013

Objective : The medicine originated from Taoist tradition which identifies itself with medicine, making a harmonic combination between taoist theory of life fostering(養生論) and confucianism was a everlasting task for Ru-Yi, Li-chan who attach great importance to Confucian-medicine. Differing from the ideological background of precedent medical theorists, made his own confucianism the main theory of medicine. I think we need a rational reflection over these issues and am trying to focus on it. I hereby analyse the Ru-Yi, Li-chan's viewpoint on Taoism since after Ming(明)-dynasty during which his theoretical ideology has bloomed in chinese medicine. Method : I analyze the sentences in Li-Chan's Yisuerumen(Medical beginner's book, 醫學入門) From the perspective of Confucianism and Taoism. Result & Conclusion : Li-Chan understood Taoism from the viewpoint of Confucian medicine. Thus, He accepted the life-fostering of Taoism from the point of Confucian-moral cultivation. He emphasized the role of the Xin(mind, 心) and he was rejected Taoist mysticism. He interpreted Medical classics-Huangdineijing(黃帝內經) from the perspective of the Confucian classics and understanding of each other was similar position. Because he was a Confucian scholar and medical scientists.

• 한국철학논집
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• 제27호
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• pp.469-496
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• 2009

愚潭先生于理学, 以≪四七辨证≫贡献最大, 由此知名｡ 其诗咏作品, 传世甚少｡ 学者迄今鲜有论述｡ 那么愚潭之于诗学, 其才情如何, 即成疑问｡ 自宋周濂溪至朱晦庵以来, 理学诸儒多能吟咏, 故有"濂洛风雅"一派｡ 愚潭之诗與其理学著作, 究竟具有何种关联, 亦成疑问｡ 愚潭终身不仕, 儒书之外, 又谙熟佛典與仙道, 又性好游观, 凡此种种, 就外表而言, 则似介于儒学與佛,道之间, 那么愚潭先生之立身, 究竟为儒家, 为佛道, 亦颇有探讨价值｡ 其一生学养所归, 是否醇儒, 仍须辨明｡

• 대순사상논총
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• 제17권
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• pp.35-48
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• 2004

The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.

• 복식
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• 제58권2호
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

• 비교문화연구
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• 제47권
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• pp.101-129
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• 2017

본고는 관우(關羽) 신격화(神格化)가 일종의 문화현상으로 발전하게 된 것은 역사상 관우의 충의무용(忠義武勇)과 함께 민중들이 갈망하는 영웅출현의 심리작용, 그리고 그것을 적극적으로 활용한 종교계의 활동과 긴밀하게 연관되었음을 전제로 한다. 이를 토대로 본고는 유(儒) 불(佛) 도(道) 삼교가 관우 신격화 과정에서 어떻게 종교적으로 활용하고 있는 지 그 양상을 살피는 것을 목적으로 하고 있다. 관우신(關羽神)은 유 불 도교에 있어서 독특한 경로를 밟으며 뿌리를 내렸다. 즉, 불교(佛敎)에서는 사찰(寺刹)을 지키는 '가람신(伽藍神)'으로 격상시키면서 토착화에 성공하였고, 도교(道敎)에서는 악마를 쫓고 재난과 고통에서 벗어나게 해주는 '삼계복마대제(三界伏魔大帝)'의 만능수호신(萬能守護神)으로 활용되었으며, 유교(儒敎)에서는 '유장(儒將)' 관우 이미지를 공자의 춘추대의(春秋大義)와 연결하여 '존왕양이(尊王攘夷)'라는 시대정신으로 재창조하였다. 즉 나라를 수호하는 충의(忠義)의 무신(武神)으로 삼아 이를 국가 통치 질서 확립의 수단으로 삼았음을 확인할 수 있었다.

• 대순사상논총
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• 제20권
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• pp.273-315
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• 2009

The purpose of this study is to examine the mutual similarities between DaesoonJinri(大巡眞理) and Taoism thought as well as the thought mechanism of DaesoonJinri based on contents of the four tenets of DaesoonJinri (EumYangHapDeok(陰陽合德), SinInJoHwa(神人調化), HaeWonSangSaeng(解冤相生), DoTongJinGyeong(道通眞境)). DaesoonJinri attached a lot of importance to Taoism among traditional thought such as Confucianism, Buddhism, Taoism. This study will check out the clues from the major texts of Taoism. To do this, this study kept an aye on the Taoism texts such as Laozi, Zhuangzi, Taipingjing, etc. The significant implication of this study is only contextual similarities between DaesoonJinri and Taoism Philosophy. Therefore, this study will provide the preliminary data to researcher searching for the directly ideological contact point between DaesoonJinri and Taoism thought.

• 복식
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• 제54권4호
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• pp.55-62
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• 2004

The ceremonies were roughly categorized into four： coming of age, marriage, funeral and ancestral worship. Among them, the funeral was a representative example to show ancestral worship. As it symbolizes the worship to ancestors, its procedure was complicated and formalized. It was undoubtedly certain that formalized mourning dresses and complicated table setting for sacrificial services to ancestors were burdens. Although what was symbolized by mourning dresses was different depending on the wearers purposes, it was thought that no clothing had such unusual symbolism as mourning dress. When the composition of mourning dress was examined, it was shown that Taoism, family relation of Confucianism or symbolic clothing system of Shamanism were combined. Mourning dress first represented the Confucian idea of ancestral worship. For the composition of clothing in which a shamanistic element was inherent, forms of birds were used to guide the dead soul to the other world. In cutting out mourning dress, opposite concepts of Yin and Yang, and closure and openness were used to show a harmony between heaven and the earth. Male and female were represented through sewing techniques. The period of observing the mourning period depended on the degree of kinship. The degree to which the clothing was loose indicated the degree of sadness and kinship. Load blocks and tear pads indicated the degree of sadness. In considering the above indicators, family relation and filial piety to ancestors had a great effect on the form and details of mourning dress. Shamanistic elements as well as Confucian ones were inherent in mourning dress, which resulted in the combination of Taoism and Confucianism.