• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.445-479
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• 2024

The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

• (The)Study of the Eastern Classic
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• no.35
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• pp.243-274
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• 2009

This paper attempts to explore the theory of self-cultivation(修養論) for the Unity of Heaven and Man, Mind and Nature(天人心性合一) in the Doctrine of the Mean(中庸). In the unity of heaven and Man, the meaning of the way of Heaven are doctrine of the Mean, sincerity, Nature, Sage, five ways forward, mind of the way, and the meaning of the way of man are thinking to be Cheng(誠之), secularity, the way, education, three methods of excelling, the way of man. The way of Heaven(天道) is the principle of the Universe and give the original Nature to Mankind. The way of Man(人道) is what man should do to accomplish the way of Heaven, and in that process, the unity of Heaven and Man accomplished. The unity of the mand and nature explained by the concept of mind's equilibrium-harmony. When the emotion arise rightly by rectifying mind, the mind unify with the original nature. After the unity of Heaven and Man and the unity of mind and nature, the whole world can governed by nine guidelines(九經) on the base of self-cultivation. There are several methods to get the unity of Heaven and Man and the unity of mind and nature. These are represented by the preserving mind and extending knowledge. In that methods, right timing by watchful when alone, loyalty-sympathetic understanding, selecting Goodness and holding on to it firmly, and fulfilling the mind's equilibrium-harmony

• The Journal of Korean Philosophical History
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• no.53
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• pp.191-214
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• 2017

Zhangshi(張?) is a distinguished Chinese scholar, who is known as the South-east Three sages with Zhuxi(朱熹) Luzujian(呂祖謙). He is well known for his influence through exchanges of ideas with Zhu xi, but the research on his ideas is rather poor. This paper aims to understand the ideology in general by looking deeper into the study of Zhangshi's self-cultivation. Contents of his self-cultivation especially emphasized the subject of the mind in the way establishing the unity of heaven and human within the theory mind based on metaphysical foundation. It would be very meaningful to study his theory of self cultivation in his ideological tendencies. this essay Based on the unity of heaven and human, especially uniting the ways of heaven and morality, this essay is approaches to the way of self-cultivation. This paper first examines the meaning of heaven and human for Zhangsi, and presents a self-cultivation method as a unified method in two categories of relationships This not only emphasizes the subject of the mind in the process of realizing the unity of heaven and human, but also to highlight the possibility of human becoming one with the heaven. This research will be an important research work in understanding Zhangshi's own philosophical system.

• (The)Study of the Eastern Classic
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• no.66
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• pp.227-250
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• 2017

The Conception of the Dao(道) have a large number of implication. The Dao is Taoism's representative concept, also the Confucianists considered the Dao important. But relatively the Confucianists emphasize the way of Human(人道), Taoists stress the way of Heaven(天道) The Justice is the western philosophical conception. The Justice is necessary for the peace and prosperity in interindividual, inter-social, and international. If closely consider, We can explain the real nature of Justice from the Dao, and know practicing the Dao is namely practicing the Justice. In this paper, I studied the conception of Dao and it's meaning in the philosophy of Lao-tzu (B.C. 604?~531?) and Confucius(B.C. 552~479), and researched the method of practicing the Justice. Through this study, I ascertain that Confucian's the way of Human is the Benevolence(仁), practicing the Benevolence is namely practicing the Justice. And Lao-tzu's he way of Heaven is the real nature of Justice, Nature itself remained intact(無爲自然) is namely practicing the Justice.

• Journal of the Korean Society of Costume
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• v.5
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• pp.141-152
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• 1981

Various ceremonial flags were of great importance to the rulers who wished to have the absolute authorities for governing the people. Perhaps nothing indicated the ideas, thoughts and symbols of a certain period and people than the ceremonial flags. The ceremonial flags used in the old China and Korea took the shapes of the heaven and the earth, representing the social backgrounds and thoughts. This study was limited only to the discussion of the heaven-shaped patterns of the ceremonial flags. The 28 constellations of the heaven, in the Oriental way of thinking, were considered to express the immortal powers of Providence and the political domination of the earth. Hence the Polaris, the center of the heaven, symbolized the whole family of king, prince, child born of a concubine and royal harem. Among the constellation pictures were those of Han period, wall painting of old tombs in Koguryeo kingdom and old Japanese kingdom. Referring to the Emperor's ceremonial flags in Daemyeongjibyei, symbolic meanings changed historically and the complete systems of the ceremonial flags were established in Song period when the divine person was drawn on the flags. Animals concerned properly with the particular star and the shapes of the star were both drawn on the flags in Won period and only the shapes of the particular star in Myeong period. In the Imperial enthronement of Kojong the ceremonial flags might be made by the examples of those of Myeong period and remains are now found at Changdeok Palace, which need a further study because the references in detail are not available.

• The Journal of Korean Philosophical History
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• no.53
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• pp.165-190
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• 2017

This thesis is for the analysis of the relationships between Mozi's 'Heaven and Man' through the inspection of meaning and emphasis in his three books, 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'. According to the previous study, the Heaven's Will and Verification of Ghost are justify Mozi's theory of theistic stance with the Heaven's authority. And in case of the 'Indeterminism', there seems to be positive and rational way of awareness and it's thought to be atheistic stance. It is thought that there is a rule of action which is about the personality principle, and it suggest that how the government rule the country, and how the people lead a life. And it is the ghost that give prize or punishment when they did something according to this principle or not. So, men should do their best in actual life to meet the heaven's will. Because my fate is not decided by heaven's order but my own action. And it is thought that the main point of 'the indeterminism' is about Heaven helps those who do independent and active efforts. In short, 'the Heaven's Will', Verification of Ghost' and 'Indeterminism' are neither contradiction nor conversion form theism to atheism. Mozi is thought to divide clearly about ghost's works and people's works, and it is expressed explicitly in his works 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'.

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2006.11a
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• pp.337-340
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• 2006

Dwelling refers to a way of being that has to do with a cautious and guarded attitude. What has to be nurtured and preserved is the dweller's relationship with the fourfold of heaven and earth, divinities and mortals. This leads to the fourfold definition that mortals dwell insofar as they save the earth, receive heaven as heaven, await the divinities as divinities, and are capable of death as death. Heidegger sees the thing as the concrescence of what he calls the fourfold of earth, sky, mortals, and divinities. For Heidegger, true being means to be open to the fourfold, to tend the fourfold in its essence. C. Norberg-Schulz takes as his starting point Heidegger's notion of the thing as that in which the fourfold is assembled. The built space must be organized in a way that concrete places are created, places that are characterized by a specific genius loci. This idea refers to life in the warm seclusion of a traditional community, but is much less applicable to the functional networks and relationships that determine life in a modem society. Cacciari thinks that what is worth questioning is in particular the condition of homelessness perceived by Heidegger, and the possible consequences of this situation for architecture. The aim of this paper is to study the meaning of dwelling through Heidegger's concept of dwelling and the interpretations of C. Norberg-Schulz and M. Cacciari about it.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.293-321
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• 2020

The value embodied by "Ascending to Heaven and Being an Immortal" (Yuhua Dengxian in Chinese) implies the core gist of Daoist culture as well as its ultimate value. From the perspective of Philology, each word, "Yu", "Hua", "Deng", and "Xian" benefits us through a philosophy of life, learning skills, the pursuit of the mysteries of Daoist immortality, and the ways of life characteristics and spiritual transcendence. "To become an immortal" is becoming adept at life. "Yuhua" refers to learning transcendental skills, and "Deng" expresses the promotion of life. "Ascending to Heaven and Becoming an Immortal" integrates the goal- oriented values of Daoist Culture, learning transcendental skills, and the state of being alive into a unified whole. Namely, it is the perfect combination of an adept's supreme pursuit of value and zenith of life. By way of contrast, in Daesoon Jinrihoe, the concepts of "Daesoon" and "Perfected Unification with the Dao" not only advocate "physical and mental transformation" and "spiritual development" for Dao cohorts, but also personal cultivation and service to society, and participation in "The Creation of an Earthly Paradise." These are unified under the ideal humanistic value of "the earthly paradise of the Later World."

• Journal of Korean Philosophical Society
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• v.105
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• pp.243-268
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• 2008

Wang-ch'ung(왕충) negated the theory of efficacy between the Heaven and a Man(천인감응) based on Yin Yang(음양) and Five Elements(오행) that was popular at that time. The Heaven is just solid one without a mouth and ears. The order of nature is circling in its own way regardless of the will of human being. Jung classified psychological types of the human being into the introversion and extroversion. From this point of view, Wang-ch'ung(왕충) is belong to extroversion philosophy. He criticized modern society by using effect and evidence, and expressed it as critical moral philosophy and political ideal.

• 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.