• The Journal of Korean Philosophical History
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• no.32
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• pp.277-308
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• 2011

The purpose of this study is to show that there are textual similarities between philosophy of Zhuangzi(莊子) and what Jacques Derrida' concepts such as 'differance', 'trace', and 'play', etc. Through our comparative study, we have established a philosophical affinity between Taoist thinking of Zhuangzi and Derridian deconstructive thinking. Zhuangzi and Derrida deconstruct all kinds of traditional and metaphysical thoughts. Zhuangzi's saying of "There is Tao(道) for Thievery(盜)". I call this philosophical tendency 'the logic of cohabitation and coexistence' of the Taoist philosophy. Derrida and Zhuangzi suggest that the logic of cohabitation and coexistence recognizes and affirms differences between opposites. In these thoughts of double affirmation, there is no violence of dichotomous thinking. In other words, their ways of thinking challenge the value system that suggests a single truth, and propose that all human values necessarily carry half-values. They give us to create an enjoyable play-space for human beings in this world. Zhuangzi's suggestions for moral theory provide us with a chance for making question as what is the better life with the others, with a fresh and new perspectives to understand differently the human beings along the category of universe in the 21st century.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.351-379
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• 2019

In this paper, the approach to 'Place' and 'Experience' typically adopted by anthropogeographers will be reconsidered in light of the Taoist perspective to these phenomena. In order to develop the discussion more specifically, this exploration will be based on Jeff Malpas's philosophical theories rather than geography, and the Lao-Zhuang (Laozi and Zhuangzi) perspective will also come into pace as place and experience are examined. In this paper, I have divided place and space on the basis of their dictionary meanings and have reconsidered each via Malpas and Lao-Zhuang views. I then discuss place in terms of 'Place' and 'Place experience.' Experience is what Malpas emphasizes as having Place in regards to place. Through this, I check the placing of place and examined the characteristics of place, while comparing the views mentioned in Lao-Zhuang with those of Malpas and considered their meanings. In this study, I look at why a place should be a place, what experience in a place means, and what view and position Lao-Zhuang Thought has on this matters. Place is a meaningful subject for both the East and the West. Based on this work, I hope that Asian place theory can emerge anew.

• Journal of Korean Medical classics
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• v.25 no.2
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• pp.43-74
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• 2012

Objective : Due to the tendency of researchers to avoid anatomical approach to East Asian medical classics, their ideas on seminal pathways have not been clearly reconstructed yet. So we tried to concretely reconstruct the pathway of semen described in ancient East Asian classics. Methods : Besides analysing the literal description about seminal pathways, we gathered and classified the ancient Viscera Drawings drawn in East Asian countries - especially the drawings in lateral view, and morphologically analysed them with some literal material. Results : We found that there were 3 major streams in the ancient Asian ideas on the seminal pathways. The first one was the modality originated from Hwangjenaegyeong(黃帝內經), which suggested the semen flew out of the kidney. The second one was the modality arose under the influence of Taoist thinking, which suggested the semen was originated from the brain and spinal cord. The last one was revision of the first modality by Janggaebin(張介賓), which asserted semen was originated from the kidney, but was ejaculated via Myeongmun(命門). Conclusion : On the seminal pathways, there had been 2 types of ideas focussing on kidney and one idea focussing on brain and spinal cord in East Asian tradition.

• Journal of Korean Medical classics
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• v.24 no.6
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• pp.49-61
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• 2011

The concept of Mingmen(命門) was originated from "Neijing(內經)" and "Nanjing(難經)", respectively meaning eye in "Neijing" and right kidney in "Nanjing". But the Mingmen theory had been developed on the basis of the concept of Mingmen in "Nanjing" thereafter, and it had been influenced by the Taoist alchemy in the process of explaining the relation between the concept of Xianghuo(相火) and Yuanqi(元氣). Out of this the Mingmen theory had been changed as a thing that comprises newly the concept of Huo(火), and consequentially the dispute about the arrangement between Mingmen and Xin(心) had been consistently progressed, because Xin is the center of Huo. And on the other hand, because Xin is also the center of mind, the influence of the state of Xin which is projected to Mingmen had also been discussed. Based on the facts like this, this study will discuss the possibility of the extension of the concept about the function of Mingmen. That is, this study will add up the concept of Mingmen in "Neijing" to the Mingmen theory so far, will add up the concept of Zhijue(知覺) to the Mingmen theory. The concept of Zhijue had been originated from the Neo-Confucianism in Song dynasty, and this study thinks, in the light of the concept of Zhijue, the concept of Mingmen could be viewed from a new perspective, that is, from a view of mind.

• Journal of Korean Medical classics
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• v.28 no.1
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• pp.1-19
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• 2015

Objectives : This study was done to find the philological origin of the concept of pulse of the vital gate being assigned left or right according to sex distinction, and study its theoretical features that had been applied to clinical diagnosis. Methods : Medical books such as Maijue(脈訣), Leizheng Huorenshu(類證活人書), Maijuezhizhang(脈訣指掌), Yixuerumen(醫學入門), which directly mentions or having been considered to mention such concept of pulse of the vital gate, were inquired to find the philological origin of the concept. And after the philological origin was confirmed, combination between this concept and traditional pulse theory was also discussed. Results & Conclusions : The philological origin of the concept was confirmed as having the Taoist origin. In this study it was discussed through the contents of Xiyuedouxiansheng Xiuzhenzhinan(西嶽竇先生修眞指南). A term that is called 'the vital pulse(命脈)' appears in this book, and it could be said that the concept of 'the vital pulse' which is assigned on left or right according to sex distinction in the book like this had lead the pulse assignment of the vital gate into such a form that considers the sex distinction. After being accepted in medical theory, this concept also had been united with traditional pulse theory that appears in Nanjing(難經) and Maijing(脈經) to become a applicable theory in clinical diagnosis.

• Journal of the Korean Institute of Landscape Architecture
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• v.27 no.2
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• pp.119-129
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• 1999

It may be said that ancient wild Chinese garden had been founded during Qin dynasty and completed through Han, Sui and Tang dynasties. At first used as hunting areas for kings, the ancient resort forests began to take forms of garden. They dug a pond in the garden and made a simulated mountains with the soil that came from the excavations for the pond and suc pavilions has Gyong, Ru, Gak etc. were built around the pond. The ponds were different in size from those in Korea, being of the lake-like size. they made three island in the pond, which were the islands of Taoist hermits with supernatural powers, called Bong-lae, Young-ju and Band-jang respectively. the traditional of making those islands began in the Qin era and were completed in the Han era, being descended to posterity as a traditional garden structure of 'three islands in one pond' garden style. Such style was brought to Korea and first appeared as Kung-Nam-Ji in Back-jae kingdom and then brought to Japan, becoming the tradition of constructing ponds from early Heian era. Those lake-like huge Chinese ponds constituted the core of ancient garden where various feasts took place. Such ponds were also placed at the center of the gardens and played the roles of feasting garden ponds. Through the above-mentioned studies of the ancient Chines garden, the origin of them and the influence of the ancient Chinese ponded garden upon those of Korea and Japan were investigated.

• Journal of Physiology & Pathology in Korean Medicine
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• v.25 no.3
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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.

• Korean Journal of Acupuncture
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• v.28 no.4
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• pp.177-198
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• 2011

Objectives : The purpose of this study is to examine the theory of mind and body practice in Dan-Jeon-Ju-Seon from the point of views of Taoism, Buddhism, and Oriental medicine. Methods : An ideological background and development of Dan-Jeon-Ju-Seon was first examined. Then, the definition of, other descriptions of, and various locations of, Dan-Jeon were investigated. In addition, the theory of Qi movement of Shui Sheng Huo Jiang (ascent of water Chi and descent of fire Chi) in Dan-Jeon-Ju-Seon was taken into consideration from perspectives on the thought of Taoist Nei Dan (internal alchemy) and Oriental medicine. Finally, the characteristics of mind and body practice in Dan-Jeon-Ju-Seon. Results & Conclusions : Dan-Jeon in Dan-Jeon-Ju-Seon consists of three parts, upper, middle, and lower Dan-Jeon, which is related to Jing (sperm, essence) Qi (breath, eneregy) Shen (spirit, intellect) of our body. Jing Qi Shen is a crucial part in our mind and body, mind and body are connected by energy, and the energy flow is possible by ascent of water Chi and descent of fire Chi. Ultimately, Dan-Jeon-Ju-Seon is a method of practice to keep one's mind and body healthy, and its purpose is to do timeless meditation in our daily lives regardless of time and place.

• Korean Institute of Interior Design Journal
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• v.23 no.4
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• pp.149-156
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• 2014

In the Russian 'spirituality' which played an important role in realization of 'abstraction' in modern arts, the three elements of Universalism - Oriental thoughts, Universal ideas, and Froebelian influence - can be found with no difficulty. More notable is the fact that, along with theosophy, the emergence of modern existential thoughts such as Bergson, Schopenhauer, Nietzsche is a new search and a new recognition of nature and human as views of panentheism and humanism, essentially of Humane and Divine. Therefore, it goes without saying that the thoughts constituting the Suprematism or Constructivism in Russia are, in a word, implicit in the existential humanistic ideas of Panpneumatism or Panentheism that is explained as the nature of Russian religious ideas. Furthermore, which is not only Suprematist's metaphysical principle but also the expression of universal thoughts; interestingly, which is closely akin to several Oriental mystic ideas including Taoist thoughts, as well as the contents of Universalism including mystic Christianity, by extension, which ideas and principles have a remarkable resemblance with thoughts and principles of Froebel.

• Journal of the Korean Institute of Landscape Architecture
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• v.22 no.4
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• pp.81-93
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• 1995

Landscape Style would take various influences in general. In that of Korean Palaces religious thinking has been caused he most important factor. This conceptual attitude has been derived from Confucian philosophies and the doctrines of Taoism, the realm of ideas that had constituted the schema of culture through long times in the Orient. This paper has dealt with the influences of one's outlook on the universe, antropocentricism, and on the relationships of man and nature in those two major teachings upon the landscape style of palaces in Chosun Dynasty. The Confucian philosophies and the doctrines of Taoism in Taosim in palaces would be summarized as followings: 1. The composition of exterior spaces had been understood as a place for moral training and political morality in the world view of Confucious. 2. The view point on court circle with plants and trees had directed to the influences of beauty upon the human spirit, and it is clear in naming attitude. 3. The composition type of void and solid in palaces would focused on the completion of Confucian thoughts totally, and the method of a unit space is same. 4. The double symbolic ideas could be find out in the components of exterior space; one is Confucian in phenomena, the other is Taoism in meaning. This can be cleared in Pangji(方池), layout of natural features, and in planting methods. As a conclusion, the common spiritual base in landscape architecture of Korean old palaces can be understood as two major thinkings; Confucian philosophies and the doctrines of Taoism.