• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.137-173
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• 2019

Modern scientists are trying to find the basic unit of order, fractal geometry, in the complex systems of the universe. Fractal is a term often used in mathematics or physics, it is appropriate as a principle to explain why some models of ultimate reality are represented as multifaceted. Fractals are already widely used in the field of computer graphics and as a commercial principle in the world of science. In this paper, using observations from fractal geometry, I present the embodiment of ultimate reality as understood in Daesoon Thought. There are various models of ultimate reality such as Dao (道, the way), Sangje (上帝, supreme god), Sinmyeong (神明, Gods), Mugeuk (無極, limitlessness), Taegeuk (太極, the Great Ultimate), and Cheonji (天地, heaven and earth) all of which exist in Daesoon Thought, and these concepts are mutually interrelated. In other words, by revealing the fact that ultimate reality is embodied within fractal geometry, it can be shown that concordance and transformation of various models of ultimate reality are supported by modern science. But when the major religions of the world were divided along lines of personality (personal gods) and non-personality (impersonal deities), most religions came to assume that ultimate reality was either transcendental or personal, and they could not postulate a relationship between God and humanity as Yin Yang (陰陽) fractals (Holon). In addition, religions, which assume ultimate reality as an intrinsic and impersonal being, are somewhat different in terms of their degree of Holon realization - all parts and whole restitution. Daesoon Thought most directly states that gods (deities) and human beings are in a relationship of Yin Yang fractals. In essence, "deities are Yin, and humanity is Yang" and furthermore, "human beings are divine beings." Additionally, in the Daesoon Thought, these models of ultimate reality are presented through various concepts from various viewpoints, and they are revealed as mutually interrelated concepts. As such, point of view regarding the universe wherein Holarchy becomes a models in a key idea within perennial philosophy. According to a universalized view of religious phenomena, perennial philosophy was adopted by the world's great spiritual teachers, thinkers, philosophers, and scientists. From this viewpoint, when ultimate reality coincides, human beings and God are no longer different. In other words, the veracity of the theory of ultimate reality that has appeared in Daesoon Thought can find support in both modern science and perennial philosophy.

• Korean Institute of Interior Design Journal
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• v.24 no.5
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• pp.21-30
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• 2015

The visual expression system of space realized in Baroque aesthetics is basically grounded on the philosophical view to the world of the time, that is to say the changes of the thinking system in the Renaissance and ontology based on it. Structural aesthetics in Baroque freed from Plato's system of harmony but grounded on Leibniz's process philosophy formed a crucial background to highlight the formal nature of the whole and build a structure based on the inclusive principle of formativity. Also, to solve problems to realize the order and consistency of forms from the whole, Baroque adopted the nonlinear and nonphysical formative system as the principle of building space in works of art. Combining the order system of nature in the Renaissance with manneristic dynamicity as well as formative principle taking shape geometrically, it did establish a variety of aesthetic concepts based on the results of infiniteness and exaggeration expressed from the two forces, the Renaissance and mannerism. This study has found that such Baroque aesthetics did overcome classical planeness and draw continuous mobility from the structures and forms based on that with the transborder concepts of structures, the components of space, as an ultimate system of formative expression. Moreover, this author has drawn and analyzed with the cases of the 17th-century art and architecture the transborder elements manifesting the nature of diverse formative visual elements produced in artistic expressions with that principle of aesthetics, that is the intangible concept of Baroque. Based on that, this researcher intends to come up with technical solutions to solve a lot of environmental and architectural problems we are severely facing nowadays in terms of environmental, physical, and emotional aspects with the theoretical clues and results acceptable to this contemporary era.

• 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.

• Journal of Agricultural Extension & Community Development
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• v.3 no.1
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• pp.17-41
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• 1996

In the situation of rapid industrialization based on the lopsided development of economy since 1960, Korean rural society has faced a crisis of disruption. As a result, the civilian government has tried a few actions to change the circumstance. However, it is said that the coral polices were not satisfactory. Those who were concerned with the rural problems of these days argue that it is necessary to adopt new policies and further to change the policymakers` philosophies concerning the matter. The arguments are certainly based on the beliefs that the sound policies come from the sound philosophies. This study aims to analyze the existing rural polices and their policymakers` philosophies and to design of a new paradigm. For the purpose, this study was set there specific objectives: First, to overview the moor points of Quantitative Utilitarianism of Jeremy Bentham and the Social Justice Theory of John Rawls, the contrasting frameworks of the moral philosophies; Second, to trace the major or trade of the rural policies since 1960s in Korea; Third, to analyze the policymakers` philosophies reflected on the rural policies; Fourth, to design a new paradigm of the rural policies. This study mainly adopted descriptive method based on the various source of government and non-government statistics, white papers and other researches. The major findings of this study may be summarized as follows: 1. The historical epochs of the rural policies in Korea was divided into the periods: (1) An organizational and institutional establishment for self-reliance of main crops and the New Village Movement $(1969{\sim}70)$; (2) An initiation of `open-door` policies to the foreign farm products $(1970{\sim}80)$; (3) Completion of the UR meetings and the recommendations of the Rural and Fishery Development Commission (1980-present). 2. It was found that the philosophical foundations of coral policies were directly reflected from the utilitarianism of the national development. Under the philosophy it was the modem sector of economy that was to spearhead the national development, and the rural sector was situated to the peripheral position and hardly in the spot-light. Therefore, it may be said that the present situation of the rural society was largely rooted in the model of economic development. 3. As a new direction of the coral policies, many studies were focussing on the NTC (non-trade concerns) functions of agriculture for the present and future society. The researchers argue that the cost of protecting and supporting agriculture and rural society may be higher than that of the burden which the nation should be bear in the case of failure of agriculture. Although it tray be true, however, it should be noted that the argument is another type of utilitarianism which prevailed in the past. As a philosophy of rural policies, utilitarianism is straight forward and persuasive, however, it has also limitations in terms of relativism in broad sense or social justice in specific manna. 4. This study suggests to set the philosophical foundations of rural policies on the basis of Rawl`s Theory of Justice mentioned earlier. It emphasizes the inviolability of social justice which was neglected for the national benefits timing the period of development dictatorship in 1960s and 1970s. The principles of social justice for coral people were identified as twofold; (1) The principle of the t equal liberty; (2) (a) Difference principle, (b) The principle of fair equality of opportunity.

• Journal of the Korean Home Economics Association
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• v.49 no.4
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• pp.93-104
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• 2011

The basic framework of traditional Korean clothing construction consists of circle, square and triangle. This composition principle has been presumed to be associated with the Cheonbu concept of the Dangun era wherein nature and human being are considered united. The Cheonbu concept is represented by circle, square and triangle which constitute Cheonbuin, the images and meanings of heaven. It contains profound philosophy wherein a circle symbolizes heaven and represents number one, a square symbolizes earth and represents the number two, and a triangle symbolizes human beings and represents the number three. Circles, squares and triangles have been used as various symbolic meanings both in the east and west and constitute the framework of Hanbok construction while connoting the Cheonbu concept and symbolism of the Cosmo-tree. From this point of view, the unity of human beings and heaven in Cheonbugyeong is symbolically inherent in Hanbok. Therefore, Hanbok with the basic framework of circles, squares and triangles can be considered a positive creation that created a composition principle of body-nature-clothing.

• Korean Institute of Interior Design Journal
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• v.18 no.2
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• pp.33-40
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• 2009

Reflecting the idea of benevolent royal government of King Jeongjo(鼎俎), the Buyongji(芙蓉池) and Juhamru(宙合樓) of Changdeokgung(昌德宮) are the traditional Korean architecture to represent the Joseon(朝鮮) period. The purposes of this study were to investigate how the Likiron(理氣論), one of the foremost theories of Joseon Confucianism, was applied to the principle of space composition by analyzing Buyongji and Juhamru with Jung's analytical psychology and to provide basic data to utilize the results in modem space planning. The research findings indicate that Buyongji is the space of Ki(氣) to reflect the reality, corresponds to conscious, and represents the Joseon land and people including Chiljeong(七情) And Juhamru is the space of Li(理) with the ideal of benevolent royal government inherited in it and represents unconscious. It also has each building placed which contained the nature of Sadan(四端) along with Gyujanggak and Jewolgwangpunggwak(齊月光風觀) to represent "Self Archetype" that's the core of human mind. Each representing Ki and Li, Buyongji and Juhamru must have worked as a major composition principle of Likilwonronjeokilwonron(理氣二元論的一元論) that could simultaneously satisfy the practice philosophy of reality and ideal among Likiron.

• Journal of Korean Medical classics
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• v.33 no.2
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• pp.13-32
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• 2020

Objectives : To define an everyday ethics for students and doctors of Korean Medicine, people who desire treatment, cultivation and healing through Korean Medical means by determining its conditions and characteristics. Ways of constructing its contents fit for contemporary society were discussed. Methods The threefold Heaven-Earth-Human theory, Yinyang theory, circulation of the Five Phases along with contents of classics such as 『Huangdineijing(黃帝內經)』, 『Guanzi(管子)』, 『Zhongyong(中庸)』, 『Daxue(大學)』, 『Beijiqianjinyaofang(備急千金要方)』, 『Donguibogam(東醫寶鑑)』 were newly interpreted or quoted for explanation. Results : The elements that construct natural ethics and Natural Ethics were established as following: the natural perspective of Nature and People, natural sustainability as fundamental principle, co-existence and initiative circulation as fundamental rules, education and cultivation of lay people, and professional character and competence. Conclusions : The authors suggest a reconstruction of the inherent philosophy, ethics, principle, rule, life guidelines of Korean Medicine within the framework of "natural ethics" and "Natural Ethics" as a prior task for better integration of traditional KM into contemporary society.

• Korean Journal of Organic Agriculture
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• v.3 no.1
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• pp.43-70
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• 1994

Presently the concept of organic farming has not simply technical categories such as no agricul-tural chemicals and no chemical fertilizer but can be also extended to the categories of economics, food nutrition, environmental and philosophical aspects. Accordingly, in order to understand cor-rectly organic farming, it is necessary to look into the concept including these extended aspects. So the production and consumption activities of organic farming products are largely based on the fundamental philosophy of organic farming. That is, all the life that is included in an ecosystem has to live in symbiosis, which is based on life circulation principle. And if this circultaion system is destroyed, human life may be threatended. Farmers who produce organic farming prducts(organic farmer) receive price higher than general farmers. This study shows the gap of 46.9% in two products. Also, since the price of organic farming products is fluctuated less relatively, Organic farming pruducts can be competed against imported agricultural products in terms of food safety. And organic farming should be managed by crop rotation and composite farm management upon which the principle of material circulation is worked. This composite management is devided into 2 classes, which are individually livestock-have-composite management and regional composite management. These management method means that organic materials are crucial to maintain the structure and fertility and these organic materials are easily obtained from animal as by-products.

• Journal of Service Research and Studies
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• v.12 no.4
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• pp.1-18
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• 2022

This study was conducted to prove that the service philosophy is the development principle of human society in the service age. From ancient times to the present, the service philosophy was tried to show the wisdom of the development of human society in all earth spaces including the East and the West. In addition, it tried to prove that the service philosophy was at the center of the development wisdom of many countries and individuals who flickered on all space on earth and all human time. The study showed that the differences between countries were in software rather than hardware. Furthermore, it was analyzed that countries with a service philosophy embedded in the center of software such as spirit and culture made a great contribution to human society. The cases of Greece and Rome, the Republic of Venice, the Republic of the Netherlands, followed by the United States and modern Korea prove this, and the Soviet Union can be seen to disprove it. The former was a society in which state-run software was strong, and the latter was a society in which hardware was strong. There is a big difference between the case of the state, which citizens have autonomously organized and operated, and the case of the upper-level state-led operation. Since the leadership of the upper classes is not based on the service philosophy, the accumulated software power is weak, so it can be said that the accumulation of wisdom in human society is weak. Therefore, while the essence of human society so far has been a society of self-centered animal ecosystems led by selfishness, the human society in the service age from now on can be said to be a society of plant ecosystems where mutual respect and self-centeredness coexist. Just as the society centered on the service philosophy in the past human society prospered and left a greater legacy to mankind, it is suggested that the human society in the future service era should be a human society of a plant ecosystem centered on the service philosophy. Further in-depth studies related to this are needed in the future.

• (The)Study of the Eastern Classic
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• no.48
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• pp.91-116
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• 2012

Writing is a process and work of expressing one's own feelings and thoughts that are not contained in rigid forms; however, the literary trend and environment during the Late Joseon was not so tolerant. A revivalist approach to writing was dominant during this period, which was summarized in the expression that "Prose must be written in the style of Qin and Han; and Poetry in that of High Tang. "Hence, it was practically a taboo to express one's raw emotions and disregard the custom and regulations of writing. Nevertheless, literati, who got tired of the dogmatic rule of Neo-Confucianism at the time that refused to see the changing world and the pseudo-archaic writing that merely imitated the outside and was empty inside, attempted new styles of writing to escape from the model or example and what was familiar. Lee Yong-hyu, who was in the middle of such transformations, learned the trends of Late Ming and Early Qing through the newly imported Chinese books and created his own style that reflected his personality. His writings refused the Neo-Confucian system of thoughts, which was a dominant ideology of the time, paid attention to the human nature and emphasized the restoration of the self. His writing could be described as being anti-pseudo-archaic and criticized the pretentious trend of the time. He argued that in order to restore the true self, one must recover the innocent mind that was bestowed on human by heaven/nature (cheon-li, 天理), and for this purpose, one must straighten out one's mind (sim, 心). His argument is similar to that of "Yangming School of Mind," which could be represented by the phrase, "Mind is the Principle (心卽理)." Yangming School claimed that moral principle existed within one's mind; and this was in stark contrast with the Neo-Confucian idea that "principle (li)"was external and transcendent, and was spoken by the great Confucian masters and written down in Confucian Classics. By denying the externality of the principle and underscoring its immanence, the idea that centralized Confucian Classics and canons was dismantled. Lee Yong-hyu's writing styles that denied the model and emphasized the restoration of the self was influenced by such thoughts. However, one must neither hastily judge that he is an advocate of Yangming School of Mind, nor determine the anti-pseudo-archaic writers' ideological basis as the philosophy of Yangming School. Once it is rigidly defined, be it Zhu Xi's philosophy or Wang Yangming's philosophy, it becomes another model that one must abide by, and again the self disappears. Thus, Lee Yong-hyu defied any kind of model that claimed authenticity or precedence and wished that people would live independently as oneself, and left such claims and wishes in writing. That is the reason, after more than two hundred years later, we still read his writings.