• Journal of Physiology & Pathology in Korean Medicine
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• v.26 no.6
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• pp.855-863
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• 2012

The organic and holistic recognition method about nature in east asian philosophy is also applied to the study of the human body in Korean medicine. In Korean medicine, the human body is being understood from a holistic point of view rather than a mechanical or reductive one. The main east asian philosophies are the heavens thought and the Yin-yang/Five Phase Theory. This study will explore the influence the general flow of heavens thought has on explaining the human body in Korean medicine and the formation of how the human body is perceived in "Huangdineijing"(黃帝內經). First, the primitive meaning of heaven was developed to include the natural heaven of Xia (夏), the lord heaven of Shang(商) and the moral heaven of Zhou(周) dynasties. Among these, the natural heaven notion of the Xia(夏) dynasty which recognized heaven as the one with the power to create everything. This was followed by Taoism which established the contrasting system of heaven and earth. Based on this, "Huangdineijing"(黃帝 內經) developed the perception of the human body, taking into account, heaven as the original substance to generate the human body through the mutual sympathy between heavenly energy and earthly form. The perspective of the correspondence between nature and human in "Huainantzu"(淮南子) and "L$\breve{u}$shichunqiu"(呂氏春秋) was succeeded by Tung Chung-Shu(董仲舒). Based on this development, the perception of the human body in "Huangdineijing"(黃帝內經) is related to the seasonal cycle and the notion of night and day to balance the physiology of the human body. It recognizes that its structure, shape, emotional state and physiological actions are correlated with heaven.

• Journal of Oriental Neuropsychiatry
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• v.29 no.3
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• pp.165-181
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• 2018

Objectives: The purpose of this study is to use in therapy through considering representative oriental philosophical thought in terms of psychotherapy and Oriental medicine. Methods: This study examines psychotherapy and oriental aspects of "Diagram theory of InShimDoShim" that Yulgok, a Neo-Confucian scholar in the Joseon Dynasty, wrote about action of the mind and suggests ways to use it. Results and Conclusion: Diagram theory of InShimDoShim contains much content that can be applied in psychotherapy. It has a positive perspective of human nature and looked at life as realization of nature and life as subjective self-realization. Positive and negative experiences of life are expressions of positive nature. By reinterpreting these experiences, humans contribute to the goal of life that expresses their nature in a healthy way. Yulgok defines a healthy mind capable of living a good life as "an inshim who listens to doshim's command". Therapists can adopt this mindset as the goal of psychotherapy. Yulgok said that the way of manifesting nature is only possible through energy, and that the clear and tidy of this temperament creates a healthy and unhealthy mind. In this part, it is possible to apply therapeutic intervention of the diagram theory of InShimDoShim and Oriental medicine. Oriental medicine can calm temperament by using a treatment method to regulate energy, and clear energy creates a healthy mind and body. The principle that the mind is composed of nature and energy provides a basis for psychosomatic medicine.

• The Journal of Korean Philosophical History
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• no.25
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• pp.167-196
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• 2009

Youlgok's thoughts on mind are represented both in his one-road theory of mind, nature, emotion and will and in his one-way theory of Li riding on a dynamic Ki. The one-road theory has two meanings. First, it means that mind, nature, emotion and will are not separate things, but those three things other than mind belong to mind, which only different phases of mind. Second, it means that human desire and moral will, inborn nature and dispositional nature, four clues and seven emotions are not sets of mind opposing each other forever, but sets of mind which can be sublated in the end. The one-way theory of Li riding on a dynamic Ki explains the relation of mind and nature in terms of Li and Ki. In Youlgok's theory, Ki(mind) is the subject of operating dynamics and Li(nature) is the content of operated results. Nature appeared through operating mind is emotion. Li riding on a dynamic Ki means both that Li superintends Ki(operates Ki's standard), and that it realizes itself through Ki. In a word, mind is the subject realizing nature, and mind operates under the control of nature. In this way, Youlgok pays attention on both Li's norm and Ki's dynamic.

• The Journal of Dong Guk Oriental Medicine
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• v.1
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• pp.161-191
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• 1992

The purpose of this study is how have the form and theory of the five element theory in the (黃帝內徑) by the investigation of the course of the course of the five element introduced the ancient oriental medicine from ancient oriental philosophy. The following results were obtained. 1. The five elements in (尙書) meaned the uses of water, fire, earth, wood, metal which were important in living. Because these had very important meaning in ancient political and economic society, emphasized to big law(洪範) 2. The five elements in (左傳) and (國語) mean the five uses too, and there are the phases of "five win metal"(火勝金) and "wather win fire"(水勝火), but these only meaned the physical interrelation. 3. In the five circulating factor theory made by Chu Yen(鄒衍) which have the attribute of the five elements, he more reasonably had argued human affairs like that a dynasty become different in step with the circulating five favors. There is the regular annual policy in the (呂氏春秋) which closely connected nature and human living, and attached the various colors, animals, visceras, flavors, sounds, the sexagenary cycle and so on to the five elements. 4. In the (春秋繁露) writed in fore-period of Han(漢) dynasty, the interactions of the five elements are concretely applicated to policy, Dong Jung Soe(童仲舒) had discrived the interactions of the five elements by Dong Lyu Sang Dong theory(同類相動說) and the misfortune theory(災異說), emphasized the sympathy of nature and human. Thought there is many content which are superstitious and contradictory, I concider which that affcted many effects in the formation of five element theory of oriental medicine. In the (淮南子) the order of matters were explained by the five element theory too, as the interrelations of the five elements were explained by the sexagenary ctcle, I assume that the bud of O-Un theory(五運理論). And there was not founded the fullscale intriduction of the five element theory in the Ma Wang Tye(馬王堆) excavated finds, the Mu Yyi medical writings formed the dynasty(武威漢代醫簡) and the documents about Pyun Jak(偏鵲) and Sun U Ie(淳于意). 5. The application of the five element theory in the (Whang Di Nei Qing) (黃帝內徑) is devided into the attachement to the five elements, the interelations of the five elments, and Un Gi theery(運氣論). In the attachment to the five elemeant theory, it made the attachment of the five viseras of (今文尙書) party a standard and attached the sections of a human body, the whole internal organs of sense, the five colors, the five flavors and the five sounds and so on to the five elements. It put to use by means of the apllivation of the interrelation of the five elements in the transferations of the diseases and the relative severeness of a disease in step with change of time and season. Un Gi theory(運氣論) which synthesized by the attachment to the five elements, the inter-relations of the five elements and the climate which observerd from ancient times systematically argued the effects of weather to human. 6. The application of the five elements theory in (黃帝內徑) have the significant what had get rid of irrational factors like that the emotion and action of human could to influense the weather, what had been formes more rational thingking by the obesrvation of human and nature. It is required more reserches about the possibility of the formation of the doctrinal faction bt the geographical effect of the Yon, Je(燕,薺) region, the application of the five element theory in other ancient medical books and the relationship of the five element theory and Yin Yang(陰陽)

• Korean Journal of Child Studies
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• v.26 no.1
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• pp.91-105
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• 2005

This study investigates the meaning, the method of "Cultivation of the fundamental" as aim of child education in context of the Xing-Li-Xue(性理學) educational theory. Chu-hsi understood the meaning of "Cultivation of the fundamental" as Ching(敬, the cultivation of good nature in human mind). The method of "Cultivation of the fundamental" consists of quiet sitting(정좌), attention(주의집중), moral environment(도덕적 환경) and practicing propriety(예의 실습). Through quiet sitting and attention, learners may reach a condition of mind which is free of their selfish desires and in which they can find out their original nature. The education in Confucianism accepts the environment as a significant element in forming human personality. Making moral environment has leaners to take good value with ease. Characteristic of study in Xing-Li-Xue is to emphasize to observe concrete clauses of propriety. The reason why Xing-Li-Xue emphasizes propriety is that Mind Study may be maintained through Body Study. In conclusion, the "Cultivation of the fundamental" in the Xing-Li-Xue is to form the power to regulate selfish desires and thus behave more moderately. Along these points, not only quiet sitting which relexes the body and soul, but also song and dance are not considered as contrary to Xing-Li-Xue educational theory. The various ways of "Cultivation of the fundamental" of Xing-Li-Xue educational theory make people recognize, understand and experience good innate nature of human beings. And we can reach the conclusion that education of Xing-Li-Xue uses so many methods that learner can accept moral value as naturally as possible.

• Journal of Korean Philosophical Society
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• v.116
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• pp.411-435
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• 2010

Ken Wilber(1949~) tries to approach integration of philosophy, emphasising the advent of the perennial philosophy in the exchange of scholarships at the present day. He suggests All Quadrant(四象限) for the first step to reach his integrated approach. In addition, his approach concretizes for AQAL(All Quadrant, All Level). His AQAL approach which can be divide into inside/outside, singular/plural, or interobjectivity/intersubjectivity is applied to a lot of fileds such as ecology, management, criminology, medical treatment and its boundary is getting bigger. The merits of Quadrant is that it can solve the problem of the plain(平原), which resolves the strength of subjective interior(cultural contexts) into the external existence(social system). From view of Dongmu Lee Je-ma(1837~1900), a former philosopher, Sa-Sang theory['Affairs-Mind-body-Objects(事心身物)', 'Heaven-Human-nature-Order(天人性命)] is in accord with Wilber in content. In Dongmu's writing, Quadrant(Affairs-Mind-body-Objects') called Sa-Sang theory(四象學) or Sasang Constitional Medicine(四象醫學) is basic component in order to explain the structure of all nature. 'Heaven-Human-nature-Order'; That is, 'Affairs-Mind-body-Objects' results in 'Heaven-Human-nature-Order' focused on human being(human body) in the universe. In other words, Sa-Sang theory is the same as the Wilver's inclusive perspectives from the universe and human being. Dongmu's Sa-Sang theory is compared with C. G. Jung(1875~1961)'s psychology and it helps both fields confirm the foundation and extend the province of application. Comparision of Dongmu's Quadrant with Wilber's is not just analogical reasoning. In comparison, Dongmu's Sa-Sang theory is more delicated and crystallized than Wilber's in medical prospective. Dongmu regards Quadrant not as diseases, but as origin of Physiology and Pathology. And he explains all of their courses as Quadrant.

• The Journal of Korean Philosophical History
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• no.37
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• pp.135-157
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• 2013

The Tian-Ren Relations theory was prevalent in Han period. People says that after this, in the West Han period, Dong zhong shu systematized the theory. In his Tian-Ren Relations theory, the various characters of Ren & Tian has same structure by personifying Tian and Nature. Wang chong's Tian-Ren Relations theory is not only very a critique on the Tian-Ren response theory in West Han period, but also a basis of his own thought-system. At that time, the social consciousness form was already the modified Tian-Ren response theory. But Wang chong sharply criticized it, because he thought that Tian-Ren response theory is very falsehood. Critique of Wang chong has two aspect, One is truth and falsehood judgement in empirical fact of human about the Tian-Ren response theory. The other is right and wrong judgement in value of human & society about the Tian-Ren response theory. The different meanings are always overlapped each other or appeared at the same time in critique of Wang chong In this paper will be research on this Tian-Ren relations theory of Wang chong, his critique on Tian-Ren response theory and the meaning of human-being on his theory.

• Journal of the Korean Institute of Landscape Architecture
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• v.17 no.1
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• pp.17-27
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• 1989

^x Good Planning, design, and maintenance will be the product of a Process which considers both the nature of man and the nature of nature. Recentry, we emphasize how social and psycological theory, behavioral studios, and community participation may contribute to practical decision making and to the development of appropriate form for human use at all scales of Landscape Architecture. The main purpose of this study was to develop more rational and user oriented theory of urban park planning, design, and maintenance in terms of social - behavioral approach. Study sites were Jungang, Dalsung, Duryu, and Apsan park, where were located Daegu city. In this study, user satisfaction determinants of each park, which were useful for park planning, design and maintenance, were discovered. Privacy and territoriality were examined as an important factors for design a park road examined as an important factors to design a Path and a comfortable space in urban park.

• Journal of the Korean Society of Costume
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• v.57 no.3 s.112
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• pp.165-175
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• 2007

Religion affects all the dimension of human beings, and at the same time it forms one dimension of human beings. Costume Is considered as a result that reflects the phases of the time and the characteristics of a wearer. Costume, also, has been influenced by religion that has led one's belief, social spirit and culture for a long period of time. The Eastern aesthetics has expanded the area of thoughts with the concepts that originated from Buddhism, Taoism, and Confucianism. Among the concepts, Non-Dualistic Theory is the core idea of Buddhism.'rho theory contains the moaning that one should not lean to one side between existence and nonexistence and should not be obsessed with the center. It was the most powerful Buddhistic idea that had an influence on Asian aesthetics. Korean traditional costume is not an exception. This study has a significance that it was conducted to understand the relation between religious principle and traditional custom through mainly using documentary records. The formative characteristics of Korean traditional costume influenced by Non-Dualistic Theory ran be summarized as non-structure like, indeterminate forms, amorphousness and anti-decoration such as plainness, temperance and achromatic color. Aesthetic value was expressed through 'the aesthetic of emptiness', 'the aesthetic of hiding', and 'the aesthetic of nature'. Although the appearance of a religious symbol can change, an essential element in religion lasts as human society remains. Although our clothing culture has converted to western style, Korean traditional aesthetics is placed deep inside of 'the Koreans' spirit and has a consistent effect on our overall culture of clothing.

• The Journal of the Korea Contents Association
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• v.14 no.8
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• pp.137-149
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• 2014

The purpose of this study is to elucidate the emotion-understanding of Korean and thus to find out the importance of their way of self-expression by exploring the sentiment of Korean as regards their way of communications and self-expression therein. The method of this study is, being presumed the Cheong as the Korean's sentiment, to define the differences of concept between the Cheong traditionally used by them and the emotion employed in the psychology or the theory of consultation. And also, this study examines the aforementioned importance under the presumption that the Cheong in the Korean Culture makes it difficult that their emotion-understanding and self-expression to be perfect in their way of communication. In order to attain such purpose in this study, it investigates how they have seen the emotion-understanding and self-expression as to the way of communication throughout Carl G. Jung's psychology and T oegye Yi Hwang's theory of Human Mind and Nature respectively in the Occidental and Korean's Ideology. The most important thing, to be enlightened in this study, in the way of communication and self-expression are the emotion come from the big-Self(Self) in Carl G. Jung's psychology and that of the righteous sentiment from the human nature in T oegye Yi Hwang's theory of Human Mind and Nature. In conclusion, it reveals that our behavior, unvaryingly in the Orient and the Occident, is not the rational subject but the emotional one to be reacted only if our minds are attached mutually.