• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.73-108
• /
• 2012

Researches about the Horaknonjaeng(湖洛論爭) have succeeded by focusing on the Osangnonbyeon(五常論辨)?Mibalnonbyeon(未發論辨). In a way of these researches, philosophic thought of Gwon Sangha(權尙夏) is dealt in a comparison and in that process his philosophic thought seems to be known. However, these researches are treating several thoughts so it is difficult to find accurately what point describes the position of his thought in the korean confucian thought as origin of Hohak(湖學). In this paper, therefore, I examine Gwon Sangha's theory of mind-nature by focusing on the understanding the concept of mind-nature in Hansujaejib(寒水齋集) and find its position in history of thought as an origin of forming Hohak. Before 1709, Horaknonjaeng don't break out, Gwan Sangha had been formed that Inmulseongsangi(人物性相異) of Osangpyeonjeon(五常偏全) based on the understanding of the fact that ensuring of Bonyeonjiseong(本然之性 性善) in Gijiljiseong(氣質之性) and under this influence scholars of Hohak formed thoughts and insisted Osangpyeonjeon(五常偏全 人物性相異) during Horaknonjaeng. In the point of Simseongilmul(心性一物) focusing on nature, he didn't admit the Jujaeseong(主宰性) of mind. This is the efforts of finishing the controversy of Simseongigi(心性二岐) and the efforts of finding the relation between Simseon(心善). Such thoughts are set before the Horaknonjaeng and basing on these influences, scholars of Hohak formed their thoughts and insisted the Gibulyongsa(氣不用事 未發氣質有善惡).

• Journal of Sasang Constitutional Medicine
• /
• v.4 no.1
• /
• pp.5-29
• /
• 1992

In this study, the author researched the process in which the philosophical basis of 'Sa Sang Medicine (四象醫學)' and its methodology build up the principles of Sa Sang Medicine, and then, examined how the principles were applied to the theoretical system of Sa Sang Medicine. The conclusion would be summarized as follows. 1. 'Nae Kyung Medicine (內經醫學)' was developed under the concept that the cosmos's order and its moving rule could be directly applied to that of human body, which corresponded to the 'Theory of Hwang-No (黃老之學)'. On the contrary, Sa Sang Medicine is a thoroughly human-oriented theory formed in the Confucianism system. 2. Lee Jae-Ma's Substantialism can be briefed into 'Mind 心' (Tae Keuk 太極), 'Mind-Body 心身' (Yang Eui 兩儀) and 'Activity-Mind-Body-Matter 事心身物' (Sa Sang 四象), which respectively represents one-elemented substance, two-elemented substance and four-elemented substance. Especially, Sa Sang was used as a basic framework in which he recognized all the objects and phenomena. So, most critical significance of his substantialism consists in the intention of Sa Sang type classifying. 3. By the method of Sa Sang type classifying, Lee Jae-Ma not only redefined the main concepts of confucianism and developed a unique philosophy of his own, but also, in the field of medical science, resystemized and re-explained the structure and function of human body. 4. From the recognition that Activity-Mind-body-Matter (Sa Sang) are four different existence forms of energy 氣 (or four variation types of energy), Yi Jae-Ma thinks that the viscera of human body have a vertical structure of 'four parts 四焦' (upper, mid-upper, mid-lower and lower parts) and its physiological function is operated by the rising and falling action of four energy presentations (sorrow 哀, anger 怒, joy 喜 and pleasure 樂). 5. In "Gyuk Chi Go 格致藁", Lee Jae-Ma understood the concept of joy, anger, sorrow and pleasure on the basis of nature-emotion theory 性情論 from the philosophical viewpoint. But, from the medical viewpoint of "Dong Eui Su Se Bo Won 東醫壽世保元", he understood them on the basis of vital energy theory. That is, sorrow, anger, joy and pleasure are expression of advance or reverse of nature vital-energy 性氣 and emotion vital-energy 情氣. 6. The rising and falling action principle of four energy presentations (sorrow, anger, joy and pleasure) which produces and helps each other is an identical principles of Sa Sang Medicine, distinguished from the Oh-Haeng 五行 circulating principle in Nae Kyung Medicine. Through this principle, Lee Jae-Ma explained the viscera physiology of human body, pathology & diagnosis and pharmacology.

• Journal of Korean Medical classics
• /
• v.22 no.2
• /
• pp.315-325
• /
• 2009

Since the days of early Confucianism, the nature(性) and the emotion(情) have been the methodological tool to explain the original nature of the human being, by dividing the human mind into the nature and the emotion. This study examines the interconversion(相成相資) theory of the nature and the emotion mentioned in the "Sadanron(四端論)" chapter of "Dong-uisusebowon." We have contemplated how Gi(氣) of sadness and anger mutually create each other, that of pleasure and enjoyment do as well, transforming sad nature[哀性] of the Taeyang-in(太陽人) into anger emotion, anger nature of the Soyang-in(少陽人) into sad emotion[哀情], pleasure nature[喜性] of the Taeuemin(太陰人) into enjoy emotion[樂情], enjoy nature[樂性] of the Soeumin(少陰人) into pleasure emotion[喜情] considering the circumstances in which the nature changes into the emotion based on the original texts of "Dong-uisusebowon", "Sasang-uihakchobon-gwon(四象醫學草本卷)" and "Gyeokchigo(格致藁)".

• Journal of the Daesoon Academy of Sciences
• /
• v.47
• /
• pp.39-63
• /
• 2023

Modern medical science tends to categorize addiction as a kind of disease, but a Taoist world-view would not consider addiction to be a disease. Taoists do not have a concept of addiction as an eternal substance. Within the Taoist world-view, human beings are meant to live in harmony with the transformative cycles of nature. Human beings achieve self-realization through balancing themselves with nature. This is what is meant by Self-Realization in Harmony with Nature. There is no disease known as addiction when one's life is in harmony with nature. There are two main principles in the Taoist medical worldview. First, is the theory of correspondences. This theory of correspondences is the foundational to Taoism's value-neutral world-view wherein humans are seen as working together with Heaven and Earth in correlative relationships to create harmonious societies. Second, is the principle of harmony and balance in the Universe. One creature can be in harmony with other creatures and learn to appreciate the interconnectedness of all living beings. Survival of the forest is vital to the survival of natural harmony, balance, morality, and environment. The vitality of the human body depends on the movement of Qi energy. According to the principles of Korean traditional medicine, all human problems stem from the mind. There is no madness, no illness, no tempting fate, and even no death outside of what stems from the mind. Within the human body, there are two principles behind energy systems: harmony and balance. When human beings achieve the state of homeostasis, they obtain Qi flows which are associated with the various organs. In doing so, they can always maintain a healthy state of life in accordance with the cosmic rhythm. Taoist philosophy contains advice that prevents addiction. Empty your mind of all thought. Let your heart be peaceful. Finally, all worries are washed away by the cosmic wave.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.21 no.5
• /
• pp.1072-1080
• /
• 2007

Taijiquan is possible for us to use not only as a martial art, but also as a physical exercise and a way to discipline human mind, and so it is called 'moving-Zen' and is a martial art to discipline human body and mind against different diseases and stress of modern adult people caused by our modern advanced civilization. We can look at natural passion as one of the most fundamental categories in Philosophy as a minimum material unit comprising all nature. Taijiquan is an exercise with natural passion, flowing through all the body, leading the natural passion with our mind, and moving our body with the natural energy. Also, all the motions in Taijiquan were made based on Yin and Yang. Taijiquan is a discipling way to reach Taegeuk through Yin and Yang and to train ourselves together. The realization of Taegeuk is to reach Taegeuk through the discipline of Taegeuk and can lead to Taegeuk through the unification of the inside and the outside(內外合一), the mutually complementing(剛柔相濟), the circling of the heavenly body(周天) of Taijiquan. The strength and the weakness help each other, the mind and the body is unified, the mixture of the rapidness and the slowness is appropriate, the form and the consciousness are combined into one and move, naturally unified into one(形意結合), and progressive and regressive Junsakyung are combined and move, naturally forming Turoh(套路) where Yin and Yang are unified. The discipline of Taijiquan is not only for maintaining our health, but also for leading to Taegeuk, an ultimate entity, which had existed before the day when all things were generated as its essence and has existed since then.

• Journal of Sasang Constitutional Medicine
• /
• v.20 no.3
• /
• pp.1-13
• /
• 2008

1. Objectives This study was purposed to find Dong's thoughts about the eight items of the "The Great Learning(Ta hsueh)" 2. Methods It was researched through comparative and overall study on the Dong-mu's thoughts in "Gyukchigo(格致藁)" 3. Results (1) Dongmu reinterpreted the eight items of the "The Great Learning(Ta hsueh)" as the relations between the subject and the object from the ontologic assumption of Affairs Mind Body Objects as the principle of existence and correlation, summarized into four categories, and classified into the individual and subjective affairs, and the universal and objective affairs. The four categories of the eight items of the "The Great Learning(Ta hsueh)" are correlated with the individual and the universal ethics of behavior, and connected with the element for overcoming the individual inclination of mind and wickedness. (2) After the individual and subjective human was established, the eight items of the "The Great Learning(Ta hsueh)" were classified into two categories, and coupled up with each two items('Being sincere in their thoughts' with 'Extending to the utmost their knowledge', 'Rectifying their hearts' with 'Investigating things', 'Cultivating their persons' with 'Illustrating illustrious virtue throughout the kingdom', 'Regulating their families' with 'Ordering their own states'). Being based on this, 'Being sincere in their thoughts', 'Rectifying their hearts', 'Cultivating their persons' and 'Regulating their families' were understood as four individual and subjective human-basic-essential activity. Especially, mind, heart, body and family(power) were regarded as the four basic element in human existence and activity, and in correlation with universe and society, set up as the subjective element in Dongmu's epistemology, theory of nature and emotion, theory of morality and theory of moral cultivation.

• Journal of Science and Technology Studies
• /
• v.14 no.2
• /
• pp.223-249
• /
• 2014

The influences of sciences on literature have been much researched as relatively familiar themes, and especially the impact of Darwin's evolutionary theory has been interesting research themes on 19th-century history and "Two Cultures". This article outlines the impact of Darwin's evolutionary theory on literatures of the 19th-century British and enlightening-and-colonial-era Korea focusing on some significant features of literary changes, with help of existing researches. It will also give a brief overview of evolutionary psychology as a new perspective of literary criticism. In particular, it will try to show that many transformations of poems and novels appeared diversely depending on different circumstances and various religious or social beliefs societies and individuals were facing and having, and that new understanding of metaphor, narrative, and mind through rediscovery of nature, human and evolution underlay the big changes of literatures.

• (The)Study of the Eastern Classic
• /
• no.68
• /
• pp.379-408
• /
• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.

• Journal of Oriental Neuropsychiatry
• /
• v.16 no.1
• /
• pp.143-157
• /
• 2005

Objective : It is a presentation of theoretical, clinical. historical foundation about using biofeedback in oriental medicine. Methods : We generalize definition, explanation, history and clinical application of biofeedback and study community with and clinical practice in oriental medical theory, referring to The neurofeedback book-An introduction to Basic Concepts in Applied Psychophysiology published by Michacl Thompson & Lynda Thompson Results : We acquire possibilities of application in oriental medicine as follows. 1. It is a view of treatment for the whole man not separating body and mind. 2. It make much of yin-ping-yang-bi(陰平陽秘) and spontaneous cure in the human body. 3. It make much of a curer's mental condition through dao(道). 4. It make much of a breathing corresponding to nature. 5. We make use of it in diagnosis and evaluation of disease. 6. It is psychologic treatment of self-leading. Conclusions : Biofeedback is expected that usefully applied to oriental psychotherapy of Kyungja-pyungji therapy(驚者平之療法). Oh-Ji-Sang-Seung therapy(五志相勝療法), Qigong therapy(氣功療法), Autogenic relaxation Training(自律弛緩療法) basing on oriental medical theory not separating body and mind.

• Journal of Korean Philosophical Society
• /
• v.131
• /
• pp.165-197
• /
• 2014

In this paper, I investigate on the human nature in philosophy of Wang Yang-Ming and Buddhism from a Kantian point of view. The core argument of the philosophy of Wang Yang-Ming, Buddhism and Kant is that all human beings have the pure abilities a priori to overcome themselves, to realize their own potentialities. This is called immanent transcendence. At this time human beings can be free. Kant, Wang Yang-Ming and Buddhism claim that all human beings themselves will overcome their desires from their mind and body through the immanent transcendence, reflection and contemplation on their own. When we give up the external knowledges, throw away obsessions with the selfish desires and go back to our inside, we can see our original nature. To have an insight into this inner nature, to respect the moral law a priori, this is to overcome the ourselves, and to be a Grate Man(聖人) and a Buddha. This way is the only way to be a Grate Man and a Buddha. The main proposition of Wang Yang-Ming's philosophy is expressed 'There are no things without mind.'(心外無物) The core of Kant's transcendental philosophy is called the Copernican Revolution by himself. Copernican Revolution means the transition from the object-centered epistemology to the subject-centered epistemology. 'Innate Knowing'(良知) and 'Perform Innate Knowing'(致良知), 'All human beings have the mind of Buddha'(一切衆生悉有佛性) contain the apriority, immanence of Moral Law. In this respect, the theory of Innate Knowing in Wang Yang-Ming and mind of Buddha in Buddhism, pure Moral Law in Kant has the same structure grounded in subjectivity. Even if we have the mind of Buddha, innate Knowing, moral law a priori, the reason why we don't know our original nature is that we fall into the obsessions with selfish desires, and that we have inclination to external interests. So the moment you see our original nature, ordinary people themselves turn into a Buddha. These changes and transitions are immanent transcendence. All human beings have the ability to do this changes and transitions. Buddha does not exist outside of us, but it exists with our reflections on our human nature. Buddha can not existed without our insight into the our innate Ego. Where there is our original nature, there is a Buddha. So Buddha is called the another name of the original figure of human beings.