• 한방재활의학과학회지
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• 제24권2호
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• pp.115-130
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• 2014

Objectives The objective of this study is to interpretate Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou" in a modern kineologic approach Methods Based on the interpretation of "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou" and implementation of its kinesiology, this study presents similar kineologies and their purposes, with the reference to various documents on modern kinesiology. Results 1) Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou" is similar to stretching, active exercise and resistance exercise. 2) Exercises in Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou", which are similar to resistance exercise, can be used for isometic exercise of cervical extensor. 3) Exercises in Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou", which are similar to Stretching exercise, has its purpose to stretch quadratus Lumborum, lateral side of body, gluteus Maximus, quadriceps femoris, shoulder extensor, hamstrings, hip joint, ankle dorsi flexor, thoracic rotator,inferior shoulder joint. 4) Exercises in Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou", which are similar to active exercise, can be used for strengthen exteral oblique. 5) Doctors can make various applications of Yansaeng-Doinbub. For example, it can be used to correct improper low back and neck exercise patterns. 6) Yangsaeng-Doinbub also describes breathing methods, which help normalization of breathing exercises and increase the efficiency of spine exercises. Conclusions The modern interpretation on kinesiology of Yangsaeng-Doinbub presented in "Zhu-Bing-Yuan-Hou-Lun Yao-Bei-Bing-Zhu-Hou" leads to a conclusion that Yangsaeng-Doinbub consists of numourous exercises for various body parts. In particular, breathing methods increase efficiency of such exercises. Plus, the exercises in Yangsaeng-Doinbub can be applied to various uses by doctors.

• 한국식생활문화학회지
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• 제17권3호
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• pp.337-362
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• 2002

The history and culture of using Zhu to help take food in China is a focal question in contemporary Chinese academic circle and leads to various conflicting ideas. This article, based on original historical documents, archaeological findings, cultural relic authentication, field investigation and the author's long-term thinking, comes up with a series of new conclusions. Firstly, Zhu emerged and developed along with cooked food and granular food served in bowls; secondly, there had been a period of using a single Zhu in China's history before two Zhus being used simultaneously; thirdly, the development of Zhu culture went through five historical periods, namely the former form, the interim form, the Jia form, the Zhu form and chopsticks form. In addition, the author gives out his unique viewpoints on some other relevant questions, including the Zhus which can be dated back to the Neolithic Age unearthed at Longqiuzhuang in Jiangsu province, Jiangzhai in Shanxi province etc, and the bronze utensils in the shape of Zhu unearthed in 1934 at Yin Dynasty ruins in Henan province.

• 대한한의학원전학회지
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• 제26권2호
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• pp.61-69
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• 2013

Objective : Euimunbogam(醫門寶鑑) is a synthetic medical book based on Dongeuibogam(東醫寶鑑), which was written by Myoung-Shin Zhu(周命新) in middle of Joseon era. And the book was published by Myoung-Seok Lee(李命錫) in 1918. This book has generally known as it's written in 1724 so far. But the life of Myoug-Shin Zhu is not well-known, and the year when Euimunbogam was compiled should be reconsidered. Method : We will find the historical records of Myoug-Shin Zhu through the close study of Joseon literatures. Result : Seungjeongwonilgi(承政院日記), Ilsungrock(日省錄), Taeuiwonseonsaengan(太醫院先生案), Yeolha diary(熱河日記), Yeonamgip(燕巖集), Euimunbogam show that Myoug-Shin Zhu was born in 1729 and he died in 1798. He worked as Ju-Bu(主簿) in HyeMinseo(惠民署) and Euiyakdongcham(醫藥同參) in Naeuiwon(內醫院). Conclusion : Myoug-Shin Zhu wrote Euimunbogam in 1784. And he was one of the famous physicians during the period between the king Young-Jo and Jung-Jo.

• 한국철학논집
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• 제37호
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• pp.159-195
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• 2013

주희와 육구연 간의 논쟁은 송명이학의 전개 과정에 있어 가장 중요한 학술논쟁이자 주희의 학술 생애 중 가장 격렬했던 논쟁 가운데 하나였다. 양자 간의 사상적인 이견(異見)으로 인해 전개된 논쟁은 그들이 생존해 있을 때에는 다만 학문 방법론을 둘러싸고 벌어진 논쟁이었다고 한다면, 그들 사후 이로 말미암아 전개된 것은 양대 학술 유파 간의 분쟁이라 할 수 있다. 송 원 명대를 거쳐 학술계에서 지속적으로 진행되어 온 주륙이동논쟁은 주희 사상의 변화를 고증하는 문제에 있어 적절한 대응을 하지 못하였으니, 이로 말미암아 학자들은 육자의 사상을 제대로 알지 못하였을 뿐 아니라 주자의 사상 역시 제대로 파악할 수가 없었다. 그리하여 청대에 이르러 이 방면에 대한 연구가 더욱 심화되었고, 각각의 주장을 대표하는 인물들과 문장들이 무수히 쏟아져 나오게 되었다. 청대의 육왕학자인 이불은 "주자만년전론"을 통해 비교적 객관적인 입장에서 주자와 육구연의 사상을 비교 검토하고 있다. "주자만년전론"이 비록 육왕학의 입장을 옹호하기 위해서 쓰여진 면이 없지 않지만, 주륙 사상에 대한 비교 작업이 객관적인 고증학적 작업을 통해서 수행되었다는 점이다. 이불의 주륙관은 육왕학을 기본 토대로 하여 주자학을 수용하고 있으며, 이를 통해 주륙 사상의 조화를 꾀하고자 하였다. 이러한 입장에서 이불은 육왕학에 대해서도 무비판적으로 수용하기보다는 육왕학에 대해 선별 취사하여 새로운 해석을 가하고 있다.

• 유학연구
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• 제49권
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• pp.265-290
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• 2019

본고는 주자학의 법제와 형벌에 대한 인식을 검토한 것이다. 남송(南宋)의 주희(朱熹) 는 조선을 비롯한 후대 동아시아 국가의 정치사상에 많은 영향을 준 인물이다. 그러나 조선을 비롯한 동아시아 국가들의 정치제도, 법률 등에 대한 역사학적 접근은 많았음에도, 그 학문적 토대가 되었을 주희 혹은 주자학의 법사상에 대해서는 분석이 많지 않다. 본고에서는 주자학의 법사상 연구를 위한 토대로서 그 법 인식을 검토하였고, 이를 위해 『서경(書經)』을 주요 텍스트로 삼았다. 주자학 내에서 『서경』은 이제(二帝)·삼왕(三王)의 도(道)와 전장(典章) 등을 갖추고 있는 것으로 평가되며, 다른 경전과 달리 형벌과 법제의기원과 발전에 대해 상세히 서술하고 있기 때문이다. 다만 주희는 『서경』을 다 주석하지못한 채 사망하였고, 주희의 작업을 이어서 채침(蔡沉)이 『서경집전(書經集傳)』을 완성하였다. 따라서 본고에서는 주희와 채침의 해석이 일정한 연속성 상에 있는 것으로 간주하였다. 그리고 『서경집전(書經集傳)』에 등장하는 형벌과 법제의 역사를 재구성하고, 서경의 주석과 주희의 다른 글들을 바탕으로 '주자학'의 법제와 형벌 인식을 파악하고자 하였다.

• 동양고전연구
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• 제63호
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• pp.141-168
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• 2016

본 연구는 "대학장구", "대학혹문", 그리고 "주자어류"의 '대학혹문어류'를 중심으로, 선배 학자들의 격물치지설에 대한 주희의 비판적 이해를 고찰하였다. 주희는 "대학혹문"과 '대학혹문어류'에서 사마광, 정이의 제자(여대림, 사량좌, 양시, 윤돈), 호상학자(호안국, 호굉), 이동의 격물치지설을 비교적 자세히 서술하고, 이를 비판적으로 이해하면서 정이의 격물치지설을 토대로 자기 학설을 체계화 하였다. 이처럼 주희는 선배 유학자들의 격물치지설을 비판하면서, 외물에 대한 강한 긍정을 토대로 외물에 대한 이치의 누적을 통해 마침내 하나로 관통하는 방법이 격물치지의 핵심임을 주장하였다. '격물보전장'과 관련한 주희의 이러한 기획은 주희 자신이 입론한 격물치지의 의미가 결국 정이의 격물치지설과 부합하며 유학 전통에 확고히 기반하고 있음을 보여주고 있다.

• 한국수학사학회지
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• 제30권4호
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• pp.203-219
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• 2017

As is well known, the most important development in the history of Chinese mathematics is materialized in Song-Yuan era through tianyuanshu up to siyuanshu for constructing equations and zengcheng kaifangfa for solving them. There are only two authors in the period, Li Ye and Zhu Shijie who left works dealing with them. They were almost forgotten until the late 18th century in China but Zhu's Suanxue Qimeng(1299) had been a main reference for the Joseon mathematics. Commentary by Luo Shilin on Zhu's Siyuan Yujian(1303) was brought into Joseon in the mid-19th century which induced a great attention to Joseon mathematicians with a thorough understanding of Zhu's tianyuanshu. We discuss the history that Joseon mathematicians succeeded to obtain the mathematical structures of Siyuan Yujian based on the Zhu's tianyuanshu.

• 대한한의학원전학회지
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• 제34권3호
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• pp.21-39
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• 2021

Objectives : This paper compares and analyzes Liu Hejian's kidney fluid nourishing treatment methodology with Zhu Danxi's kidney tonifying treatment methodology. Methods : The two doctors' medical theories and treatment formulas were examined to study how their medical arguments manifested in clinical application. Results : Both doctors emphasized the kidney. Liu pursued the treatment of balance based on the theory of the original qi of the Taiyitianzhen(太乙天眞), while Zhu tried to prevent the frenetic stirring of the ministerial fire by restraining one's desires. In nourishing kidney fluid, Liu sometimes used hot medicinals to treat kidney deficiency patters, where medicinals that tonify the kidney fluid were not defined clearly. Zhu, on the other hand, defined formulas and medicinals that would tonify the kidney yin clearly. Conclusions : The tradition of emphasizing the body's yin qi based on the kidney has been continued from Liu Hejian to Zhu Danxi, during which the pathology of fire and heat were examined thoroughly. In clinical application, various and specific ways of controlling the fire heat were developed.

• 대순사상논총
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• 제34집
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• pp.239-262
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• 2020

朱熹通过与陆九渊进行「无极太极」论辩, 明确了对「太极」概念的观点, 并以此为基础建构了自己宇宙本体论体系。朱熹对「太极」的主要观点和主张, 不仅被李彦迪完全理解和接受, 进一步被李彦迪继承和发明。李彦迪彻底站在朱熹的立场, 巧妙引用朱熹的观点, 与陆九渊 (孙叔暾) 相对立的曹汉辅围绕「无极而太极」的解释问题进行了论辩。到近代, 大巡思想借用无极与太极概念, 以「无极」来解释道之本体, 无极作为道之「定」的侧面, 具有本体层面上的含义 ; 以「太极」来解释万物之具体生成,变化的过程, 太极作为道之「动」的侧面, 具有作用层面上的含义。进一步, 在无极与太极概念的基础上, 大巡思想多设一个「九天应元雷声普化天尊上帝」的存在, 来发挥「掌管」和「主宰」无极与太极的作用。在当时内忧外患的时代背景下, 大巡思想试图以万能的存在——上帝, 消除一切痛苦和怨恨, 开辟充满真爱和正义的后天世界。

• 비교문화연구
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• 제31권
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• pp.65-94
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• 2013

San-he-ming-zhu-bao-jian-quan-zhuan(三合明珠寶劍全傳), this work is characterized as follows: First of all, San-he-ming-zhu- bao-jian-quan-zhuan's charaters appear equally, the readers feels familiar. this work is formed a universal consensus. Ordinary people must empathize about xia-yi(俠義) and retribution, this work was well represented. Because the readers would have liked to this story. It was an intimate relationship between China and the Joseon Dynasty(朝鮮) all the way, The Joseon Dynasty imported books and the products of civilization. High official, official interpreter, woman loves the classic Chinese novel. The classic Chinese novel was transcribed, published, translated into a book. San-he-ming-zhu-bao-jian-quan-zhuan were introduced in the Joseon Dynasty, Sungkyunkwan(成均館) University holds one version. This work is being compromised, many missing words. Domestic holdings are rare. San-he-ming-zhu-bao-jian-quan-zhuan is a novel of chivalry, the character are classified into the chivalry, negative hero, person of affection, fantastic figure. This work is centered around Majun(馬俊). Maluanying(馬鸞英) is the heroin, seen as the classic case of overcoming adversity. Quzhongcheng(屈忠成) is the prime minister, negative figure, he fight with the chivalry, was defeated at the end. Liuxu(柳絮) is person of affection, overcoming adversity, marries the two lady, has a heroic side. Fantastic figure is more enriching the contents of the work, is Buddhist and Taoist figure, serves as the positive and the negative role. San-he-ming-zhu-bao-jian-quan-zhuan is a similar assessment on Zheng-chunyuan(爭春園)'s character and plot, But Liuxu's love story is strengthened. Therefore, continued research is needed for this work.