• 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.

• 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.

• 동의생리병리학회지
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• 제25권3호
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• pp.382-388
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• 2011

Traditional Korean Medicine and Taoism think of the importance of a life nurturing for one's health and longevity. However, for a life nurturing, Traditional Korean Medicine aims at a person living up to one's natural life span. Taoism lays importance on ascending up to the sky to be a Taoist hermit with supernatural powers. Therefore, they both differ in the pursuit of their goals and their methods in doing respectively. In this study we have shown similarities and differences in the meaning and ways to practice su-seung-hwa-gang (body water rising and heat falling) which Traditional Korean Medicine and Taoism regard highly as a means of the practice of a life nurturing. Su-seung-hwa-gang is a concept that both Traditional Korean Medicine and Taoism set a high value on and at the same time it is a concrete method of a life nurturing demonstrating the possibility of 'non-disease treatment' through the active efforts of Traditional Korean Medicine.

• 대한의료기공학회지
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• 제1권1호
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• pp.111-148
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• 1996

Recently, many study of the Kigong, but that is in the point of the view in Taoism and Ki itself. So, it thought that the study in comparison Kigong(Taoism) to Oriental Medicine is insufficient. I thought much of that there are many description of the movement and the effect in the the body in the old book written Taoism, Doinbub(Physical and breathing exercise), and that there are many relation 'the circulation of the Ki to 12 Jung-kyung(12 regular meridians). Then I give a report of the result that the study is compared in Taoism with in Oriental Medicine. The result were as follows ; 1. In the training of Doinbub, the effect is regulating muscle and skeleton, promote wi(constructive) system and ki(superficial) system, promote the ki and blood, strengthen the body resistance and dispel the invading pathogenic factors and preventive treatment. 2. In the training of Doinbub, the movements were much related to 12 regular Meridians and Muscles along the 12 meridians. 3. In the training of Doinbub, the effect were much related to 12 regular Meridians and Muscles along the 12 meridians. 4. It is possible that we set pathological syndrome to Doinbub(Physical and breathing exercise).

• 대한간호학회지
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• 제24권2호
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• pp.251-263
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• 1994

This paper reviewed the concept of the environ ment in Korean traditional thought according to Shamamism, Buddhism, Confucianism, and Taoism. The differences in the views of the environment between Korean traditional thought and Western thought were compared according to the ontological point of view. This study attempted to investigate the concept of environment, one of the four metaparadigm(human, environment, health, nursing)as it is experssed in Korean traditional thought. However, it was difficult to find the concept of environment separated out in the traditional thought pattern. Instead, environment concepts are represented in the natural views and universal views. Even though the four traditional thought patterns (Shamaism, Buddhism, Confucianism and Taoism) represent some difference in their view of nature, the combination of natural and human harmony, anti-dichotomy and so forth are emphasized in common in four thought patterns. Korean traditional thought includes a more comprehensive meaning than the unitary-transformative perspective discussed in modern Westen thought patterns. Environment has been dealt with in narrow view until now. Now we avoid this narrow view and must regard environment as an integrated concept with person. Through this research, it is hoped that a contribution will be made to the development of nursing knowledge suitable to Korean culture.

• 한국실내디자인학회논문집
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• 제23권3호
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• pp.92-99
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• 2014

Quantum theory of Niels Bohr received the Nobel Prize in Physics was rooted to the Oriental thought 'Yin-Yang and the Five Elements 陰陽五行', and architect Frank Lloyd Wright is also known as Lao Tzu's thoughts on the best architectural theory. Thus, the western architecture and oriental thought is very similar to the concept development. On the basis of this fact, the architectural philosophy of Mies van der Rohe is closely contact with Lao Tzu's Taoism, that is 'The greatest has no boundary 大象無形, Tao Te Ching chap.41' or 'The way to be is not to be 有道者 不處, Tao Te Ching chap.24'. Hence the aim of this thesis is to investigate the interrelation between the German architect Mies van der Rohe's 'almost nothing' and the Chinese philosopher Lao Tzu's 'Taoism'.

• 대순사상논총
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• 제20권
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• pp.193-222
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• 2009

There is no place in the scriptures of Daesoonjinrihoe(大巡眞理會) where Indian philosophy is directly discussed. The philosophies dealt with in Daesoon thought are mostly those of Christianity, Confucianism, Buddhism, and Taoism. Of course, the thoughts that are not widely known and those that are not considered to be worth comparing with the Daesoon thought must have been omitted. It seems that Indian philosophy and Daesoon thought have considerable similarity. First of all, the two philosophies are rooted in religion. True, there is no dearth of religious philosophies in the East, for instance, Confucianism and Taoism, and yet comparing Daesoon thought and Indian philosophy is significant because they both presuppose a theistic paradigm. At the core of the two perspectives, there is personal God, i.e., Isvara or Gucheon Sangje (九天上帝), upon whom human beings and the world absolutely depend as his creation. Unlike traditional Christian theology, the two philosophies are alike in being indifferent to proving the existence of the deity and focusing on his form and role. In this article, the author try to examine the meaning of the four tenets of Daesoonjinrihoe(Eumyanghapdeok 陰陽合德, Shininjohwa 神人調化, Haewonsangsaeng 解冤相生, Dotongjingyeong 道通眞境) from the perspective of Indian philosophy in general, Purusa-sukta of Rig-veda, theistic Upanisads, and Ramanuja's Visistadvaita(限定不二論) in particular. Before making up the main subject, the author inquires into the characteristics of Ultimate Reality in Daesoon thought and Indian philosophy.

• 복식
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• 제30권
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• pp.261-274
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• 1996

In the present age dominate by both cer-taingty of 1% and uncertainty of 99% 'Fuzzy thinking' of Bart Kosko that is the way to solve the problems by the scientific way through a worldview of Buddhism or Taoism greatly prevails around the world over 'Lateral greatly prevails around the world over 'Lateral thinking' and the authenticity or the right and-wrong of the uncertainty which is the thinking way to find the answer of the problems of illogical way of Edward de Beno against the western vertical thinking were Concurrently fashion designers over the world also adopt the oriental elements. But there exist differences of thoughts between the orient and the occident. And they have dif-ferent thinking way of aestheticism and references of the value on the beauty. Not only beauty but the view through the mind as intuitional thought in which not only the rec-ognition of sense but also the rationalism and the naturalness play key role. The aesthetic sense in the orient contains both the truth and virtue. 2) The beauty of the mean It's from the thought of neutralization of Confucius. The mean or moderation state which in harmony with ethical virtue and aes-thetic beauty is the ideal and is the ultimate. Therefore the thought of Confucian is the creativity in which the balance and the har-mony is most important. Fashion design is also one of the representation of the mean because the spirit of the designer is harmonized for-mlessly with the object of the model of the fashion design. 2) The beauty of skillfulness It indicates the Taoism of Lao-tzu and Chuangtzu. It takes a super-artistic declar-ation that human can feel and recognize the color of colorlessness the sound of sound-lessness and the taste of tastelessness. The thought of arts affected by Taoism is 'ad-vanced age' called the beauty of skillfulness. The view of arts of lao-tzu takes the beauty of cosmos and the nature as a standard. Es-pecially the beauty of inactivity is recognized by the linkage between the beauty and the ugliness. And these things appear in fashion design as a design element such as humor or exaggeration. 3) The beauty of non-dualism It is thought of Buddhism that all evil passions of worry occur form the opposition in dualism. Finally this thought leads to that everything is consistent and truth is only one from the point of view that virtue and vice has on linkage that is 'no virtues no vices' and 'one with two, two, with one, one is not two' A big tendency like this became the root forma-tion of the thought of the oriental arts. 3. Characteristics of the oriental aesthetic sense on the present fashion design 1) The formation of the fashion design on the oriental elements In the picture-incantation which was a representation of an era when the thought of 'cosmic dual forces' dominated the basic polygons of 'a circle square triangle' means both 'one two three' and 'the negative positive mean' of cosmic elements. From this point of view the was of planner cutting in the Orient is dif-ferent from that of the Occidental which is in three-dimensional. The planner polygon type of the cut-pieces comes to have the meaning of the three-dimension when they consist of a suit that has the combination of each cut-piece. This shows the consistency with the principle of cosmos creation of Taoism that one is two two is three and three is every-thing. 2) The coloring and the symbolic represen-tation of the fashion design on the orien-tal elements The sense on the colors in the Orient from the thought of 'the cosmic dual forces and the five elements' is not the experi-enced from the knowledge but contains the consideration of philosophy Five-primary-color representing compass directions Blue(East) Red(South) Yellow(Center) White (West) and Black (North) is called ' the posi-tive' for this five-primary-color secondary-color which comes from the compound of the primary colors is called 'the negative' The thought of 'the cosmic dual forces and the five elements' is also an theory containing the natural order of the cos-mos and this shows the perceptional differ-ence that they are not conceptual but to be recognized and fell directly. A thought of Buddhism which is 'Colors are colorlessness and Clolorlessness are color's proves that. 3) The pattern and symbolic representation of the fashion design on the oriental elements The pattern as a visual style is a figure of symbolic representation which adopt the mental and physical world of human and are the compo-sition of artistic revelation of the human nature and the religous thought of incantation. Es-pecially the symbolic representation of the oriental thought of Confusion. Buddhism and Taoism There are patterns such as plants aminals the oriental four gods and geometry. From the above it's the time toward the 21'th century when the world is constructing one global area and one historical zone. And the exotic mood of the Orient represented in the fashion which doesn't make the common feeling in general does not cease to develop only to express the visual modeling but also adopts the thought religion and the art which are the root of the Orientail and contains inherent willing of modeling.

• 한국철학논집
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• 제43호
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• pp.231-266
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• 2014

"포박자내편(抱朴子內篇)"의 주요 내용은 도(道)와 일(一)과 현(玄)을 중심으로 한 우주본체론을 중심으로 전개되는 신선이론과 '사람마다 도를 닦아 선을 이룰 수 있다'는 주장의 근거가 되는 '신선존재의 논증' 문제, 도교법술(道敎法術), 그리고 연단술(煉丹術)을 설명하는 고대과학(古代科學)등으로 이루어져 있다. 다시 말해서 "내편(內篇)"은 신선(神仙)의 도(道), 선인(仙人)이 되기 위한 약의 처방, 귀신요괴 변화의 여러 가지 상(相), 불노장수(不老長壽)를 얻는 방법 그리하여 사악(邪惡)을 벗어나고 화(禍)를 피하는 방법을 서술하고 있다. 이렇게 "내편"은 신선이론을 바탕으로 하는 양생사상, 수도(修道)의 철학적 함의 그리고 그 신비주의적 종교의 근거를 제시하고 있다. "내편"은 선진시대의 도가철학과 진한시대와 위진시대를 아우르는 신선사상을 종합하여 현실적으로 불노장생의 신선에 도달하는 방법을 구체적으로 제시하였다. 그리고 "내편"은 내단과 외단 도교 수행체계의 전형이 제시되어 있어서 도교(양생)사상사에서 중요한 위치를 점하고 있다. 양생사상은 바로 "내편"의 매우 중요한 내용이고 이는 갈홍이 건립한 신선도교의 중요한 이론적 기초를 이룬다. "내편"은 도교의 양생사상을 한 눈에 살펴볼 수 있다는 점에서 연구의 필요성이 절실하게 요구 된다. 이 논문은 바로 "내편" 속에 나타난 양생사상의 전체 모습을 밝히는 것을 목적으로 한다. 본문에서는 "내편"에 나타난 양생사상의 이론적 기초인 도론(道論), 형신론(形神論), 성명론(性命論), 신선론에 대한 분석 작업을 먼저 진행한 후에 이를 바탕으로 행기법(行氣法), 도인법(導引法), 조식(調息), 폐기(閉氣), 태식(胎息), 복기(服氣), 토납(吐納), 사신수일법(思神守一法), 현일(玄一), 진일(眞一), 금액환단법(金液還丹法), 방중술(房中術) 등의 양생법의 구체적 내용을 하나하나 살펴보았다. 그리고 끝으로 "내편" 양생사상의 특징을 밝혀보고 그 가치를 따져보았다.

• 한국철학논집
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• 제28호
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• pp.61-85
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• 2010

이 글은 도가·도교의 생명주체주의를 기초로 도교의 환경윤리를 고찰한다. 동아시아 전통사상 가운데 생명 개념을 가장 포괄적이고 심도 있게 발전시킨 것은 도교이다. 도교에서 모든 개체생명은 도성을 갖기 때문에 인간의 가치평가와 무관하게 내재적 가치를 갖는다. 그런데 도교에서 인간은 다른 개체생명과 달리 생명주체성을 갖는다. 도교에서 인간은 자신의 생명을 타율적 자연의 흐름에 맡기는 것이 아니라, 자기의식 아래 자율적으로 조정할 수 있는 주체적 능동적 존재이다. 자신의 요절과 장수는 하늘에 의해 결정되는 것이 아니라 개체자아의 의지에 따라 결정된다. 그런데 인간의 생명주체성은 두 가지 상이한 의미를 내포한다. 하나는 인간이 다른 개체생명을 자신의 불로장생의 도구로 이용할 수 있다는 것이고, 다른 하나는 인간이 우주생명의 내재적 가치 즉 각 개체생명간의 조화로움을 실현하는 주체라는 것이다. 그런데 도교는 우주생명의 조화로움을 상위가치로 본다. 따라서 개체생명으로서 인간의 가치 실현은 우주생명의 조화로운 질서 유지와 다른 개체생명의 가치 실현이 전제되어야 한다. 도교의 환경윤리는 생명중심주의가 아니다. 생명중심주의는 존재의 선과 생명의 목적론적 중심이라는 측면에서 인간과 다른 생명체를 동등하게 취급함으로써 인간이 해야 할 역할과 책임을 축소시킨다. 그러나 도교는 우주생명의 조화 실현에 대한 인간의 역할과 책임을 강조한다. 그러므로 도교의 환경윤리는 생명중심주의가 아니라 생명주체주의이다. 도교의 생명주체환경윤리는 인간이 다른 개체생명과의 관계에서 책임적 존재가 되어야할 것을 강조한다는 점에서 생태환경회복의 하나의 대안이 될 수 있다.