• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.5
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• pp.1137-1141
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• 2005

This paper is written in order to investigate how Lee Je-Ma changed traditional Zhu Xi's philosophical view on Way(Tao; 道) Virtue(De: 德) Nature(Xing;性) and Imperative(Ming; 命), which was general concepts of his contemporary age, to practical philosophy and created new medical theories of Sasang(4 symbols) science from it. Lee emphasized the true thing which is able to be done in one's living not the concepts of Sasang. So he induced the concepts of Way and Virtue from the easy and simple way(易簡之道) in the Classic of Changes(I'Ching) for the purpose of practice by anyone. Because Nature and Imperative are derived from Way and Virtue in the context logically, human life is virtual in itself, so the substance of Nature and Imperative became equal with Way and Virtue. Herein the names and concepts of original 'Sasang' were substituted to Business(事), Mind(心), Body(身), Thing(物) which is able to be directly related with human being in his daily life. And he explained variously about the responses of Mind and Body of individuals onto Business and Thing. So it could be applied in medical aspects like emotional, symptomatical, characteristic features. Conclusively man is virtual being, so Nature and Imperative in the level of Human being are based on Way and Virtue in the level of Heaven. For that reason the new concepts of Sasang Business. Mind. Body Thing or Heaven. Human. Nature and Imperative were proposed.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• 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.

• The Journal of Korean Philosophical History
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• no.41
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• pp.71-92
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• 2014

A series of the tragic 16th-century Sahwas sent Toegye into the depths of despair. In the face of the ensuing social disruption in which any criterion or direction is utterly lost, he could not but to reexamine the problem of human nature and good and evil. For Toegye, criterion or direction is connected with Principle, and human nature and the problem of good and evil are related with Mind. In other words, these problems are none other than the question: "As the subject of history and society, how a human being can set principle in a real world and realize it? How one can successfully control his wants and feelings with his rationality?" Toegye proposes that while laws and regulations should be reformed when they are outdated, good laws and regulations are not necessarily to be discarded. He also warns that ideal governance is not likely to be realized if only too conservatives take the lead while radicals, depended upon exclusively, would create too many problems.

• Journal of Korean Academy of Nursing
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• v.27 no.1
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• pp.141-155
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• 1997

The universe has its order of yang and yin : all creation are continuously generated, grow and die, which is the results of the harmonious operation by yang and yin. Among all creation, the human is one of the samjae(three bases of the world, which are heaved earth, and man) and he is from the combined sukhi(a superior khi) of yang and yin. And human life itself is basically a condensed jonghyul (life blood) and at the same time it is only a transient joining of sadae(the four elements of earth, air, fire and water). Yang and yin, the two axes of the world, therefore. are the most crucial and fundamental concept to explain the generation and extinction of alt creation, to understand people in time and space. to find out the reality of human life as an organism, and, at last, to observe the state of human health. If so, what is the most essential idea in yang and yin\ulcorner It is taegeuk(chungkhi) or tao(of one yang and one yin). If the property of heaven and earth is kongon, taegeuk is a khi and tao a principle. And it can be said that a human body is merely a union of hyung and khi, that human life is an essence of sambo, jeongkhishin, that human health is a harmoninzed coordination of yang and yin because it is from the combined sukhi of yang and yin. Hyung. a vessel for sambo, jeongkhishin, is at the bottom and shin is on the top : the personality and the disposition of individuals differ according to their working. Thus. on the basis of the above discussion. the following can be offered as some suggestions for Korean Nursing Theory. Though human beings are part of Nature, they are the most eminent microcosm among all creation. So, as a subjet for nursing, a person should be understood with khijok kyoryu rather than with logical thinking, then mutual trust between the patient and the nurse can be established. The health of a person depends on the harmony of yang and yin. To be healthy, a person should consider harmonization with Nature(including his surroundings) as well as a balanced human relationships in society. Moreover, it is crucial for each person to obtain hoshim as a method of mind control rather than to only treat the symptoms of disease.

• (The)Study of the Eastern Classic
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• no.35
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• pp.297-327
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• 2009

Kant proposed three principles of moral philosophy(Categorical Imperative) and Supreme moral principle in The Fundamental principles of Metaphysics of Ethics : Act only on that maxim through which you can at the same time will that it should become a universal law ${\cdots}$ etc. Kant's three principles of moral philosophy(Categorical Imperatives) imply that the idea of universality, freedom, and the kingdom of ends. We contrast Chu Hsi's Moral Philosophy with Kant's three principles of Categorical Imperatives. In conclusion Chu Hsi's moral rules be equal to kantian categorical imperative. These rules implicate principle of universalization, impartiality, and the kingdom of ends. But Chu Hsi believe in reality of the human mind and it's nature. Human mind and it's nature is comprised of benevolence, righteousness, propriety and wisdom. Benevolence, righteousness, propriety and wisdom(四德) is the origin of morality. Chu Hsi's philosophy of LI(理) is metaphysics of Tao-Te(道德) or ontological-metaphysical Ethics. Everyone has created with LI. LI is potentiality of Human beings and the good. Chu Hsi's moral philosophy is distinguished from the traditional theory of the substance and modern scientism(phenomenalism)

• The Journal of Korean Philosophical History
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• no.32
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• pp.185-213
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• 2011

This thesis is studing Kim Chi-in's Life and Confucianism-Buddhism-Taoism-Unity of Namhak lind on Jinan in Junbuk. He combined thought of Confucianism-Buddhism-Taoism and drawed up religious doctrine, after spotting internal and external troubles of nation. Kim Chi-in was influenced by Lee Un-gyu's thought of Confucianism-Buddhism-Taoism-Unity. He spoke with emphasis of Tao in doctrine through religious experience. The root of Tao originates in heaven. Although Tao was divided according to Confucianism, Buddhism and Taoism for the human's aspect of thought, it is ultimately the one. In time on explaining the one, he invoked 'eum(陰)', 'yang(陽)', 'che(體)'와 'yong(用)' as concepts of Neo-Confucianism. This ididn't incline to one side of Confucianism, Buddhism and Taoism. While he spoke with emphasis on Confucianism's ethics of 'yang' and 'yong' with Buddhism and Taoism's divine of 'eum' and 'che' as the center, he want to find pivot of thought. He especially seeked Younggamu(詠歌舞) of sing and dancing on training mind and body. This was that he let the people and scholars in retirement demand realization of Tao and aim at real virtue. The study of Kim Chi-in's thought and religion of Confucianism-Buddhism-Taoism-Unity will be an opportunity look around his identity for the traditional native thought and universality.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.12 no.1
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• pp.3-24
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• 2001

All human being can't exist by oneself. That is, all human being depend on intimate attachment for their survival. Physical and psychological powers and control functions are prerequisites for one's survival and these serve important functions in interpersonal relationships. There are two kinds of powers and controls. One is positive power which helps one survive effectively. Another one is negative power which disturbs one's effective survival. Introspection is one of the positive power and most important process in understanding oneself and others. Thus, the purpose of this study is to elucidate the physical and psychological meaning of the characteristics of water and based on this meaning, to suggest one way of introspection. The authors reviewed the precept of water which is described in Bible and oriental classical books such as 'the Analects of Confuicus(論語)', 'Tao Te Ching(道德經)', 'Mencius(맹자)', 'Chronicle(史記)', 'The Doctrine of the Mean(中庸)', 'University(大學)'. The author also reviewed 'The History of Three Countries(삼국사기, 삼국유사)', 'The Precept of Religion', and 'the modern poems' which includes the symbolic meaning of water. The results are summarized as follows：1) The flow of water itself is the expression of introspection. Because, water does not flow without filling a puddle. 2) Water is the symbol of 'Immortality'. 3) Water symbolizes 'Modesty and Trust'. 4) Water is the symbol of 'Freedom from Greed'. 5) Water symbolizes 'Goodness and Beauty'. 6) Water symbolizes 'Naturality and Love'. Immortality, Modesty and Trust, Freedom from Greed, Goodness and Beauty, and Naturality and Love are eternal, universal values which all human should seek and achieve. By the process of introspection through the symbolic meaning of water, we can achieve these positive aspects of human mind and spirit.

• (The)Study of the Eastern Classic
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• no.35
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• pp.75-100
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• 2009

A human being makes a constant effort to find out what he really is. We try to do a great deal in self-culture to know his own self-nature with miscellaneous ways as Buddhism, Taoism and Confucianism. When we are faced with a difficult problem in life, We utilize own knowledge and wisdom to solve them. Thus there are many result of answer what self-confidence is throughout the devoting oneself to the study of man's life which is expressed poetry and prose. We can see the aspect of liberty life in their poetry and prose which is escaping from their restraints as they are willing to find out their own self-nature and want to attain a state of perfect self-nature in every day life. And they are anxious to be born again in spiritual value and to be a man in liberty with removing the narrow-mindedness, the stupidity, the anger and the absolute ego in their mind. That's what we are want to achieve man's purpose understanding of the human being's life. Here, I have a good such example who is Tao yuan ming. It is not easy to give up fame and wealth for maintaining his doctrines. So We have a high regard for this wisdom between entering into politics and withdrawing from his office. It needs a self-conquest and more courage than entering into politics. Retiring from his office, he returns to the place where is native place everything lives and let live without moral pressure in daily life. Because there is real liberty life and immutable truths.

• (The)Study of the Eastern Classic
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• no.54
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• pp.45-76
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• 2014

The purpose of this paper is to examine Toegye(退溪 李滉, 1501~1570)'s interpretation of Chungyong(中庸) who led the completion of the $Chos{\breve{o}}n$-style acceptance of Neo-Confucianism. This paper is focused on revealing the way that how he understood it according to the system of Neo-Confucianism that was proposed by Chu Hsi, rather than revealing the unique perspective of Toegye. I have the following configuration in this paper. First, I have set two directions of research for understanding of Chungyong, these were derived through the work that is an overview of cases of interpretation of Chungyong of $Chos{\breve{o}}n$. 1) How to understand the overall structure of Chungyong? 2) How to understand key concepts of Chungyong? Next, basing on these directions of research, I analyzed Toegye's interpretation of Chungyong. To grasp the structure of the whole, Toegye followed the segmentation system and structure of Chungyong changgu: Commentary on the Doctrine of the Mean, and to understand key concepts of Chungyong, he conducted in collaboration with concepts of Neo-Confucianism. Concretely, I analyze his work : Chungyong $suk{\breve{u}}i$(中庸釋義) and Chungyong $jil{\breve{u}}i$(中庸質疑) for asserting that he accepted the segmentation system and structure of Chungyong changgu. And I analyze his documents: letters to and from his disciples. This analysis focus on concepts of Chungyong for asserting that his understanding is in the context of Chu Hsi and other Neo-Confucian scholars's commentary. Toegye tried to reduce the diversity of interpretation and present one meaning.