• Title/Summary/Keyword: viewpoint on the universe

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A Study on the Concept of ${\ulcorner}$Dongyi Suse Bowon ${\lrcorner}$ Based on Che-Yong theory (체용론(體用論)으로 살펴 본 "동의수세보원(東醫壽世保元) "의 의미)

  • Jeon, Jun-Young;Park, Seong-Sik
    • Journal of Sasang Constitutional Medicine
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    • v.17 no.2
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    • pp.15-26
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    • 2005
  • 1. Objectives The pesent study purposed to examine Dongmu Lee Je-Ma's Sasang philosophy from the viewpoint of Che-Yong relation and to understand the effect of Che-Yong relation on Dongmu philosophy. 2. Methods First, we briefly compared the concept of Che-Yong relation in Jeongju philosophy, which has a dualistic philosophical structure, with the concept of Han Suk-Ji's harmonious Che-Yong relation, which has a monistic philosophical struaure and, based on rhe result, analyzed the characteristics of rhe concept of Che-Yong in Dongmu philosophy focused on Seongmyeong rheory, Sadan rheory and Hwakchung theory in ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3 Results and Conclusions Jeongju philosophy is different from Dongmu philosophy in irs philosophical struaure characterized by Che-Yong relation, and the concept of Che-Yong in Dongmu philosophy forms the characteristics of Han Suk-ji's monistic harmonious Ole- Y ong relation. This produces results as follows. (1) Form a universal view of human beings centering of man's autonomous will and possibility. (2) Have a philosophical structure understood nor as a partial thought but as a total thought. (3) Assert that man has a good nature fundamentally and is obliged to practice goodness. (4) Assume that all human beings are equal. (5) It is assumed that the structural characteristics of harmonious Che-Yong relation in Dongmu philosophy can be the ground of definition of Silhak (practical science) in Oriental philosophy. It can be said that the realities of the universe and human beings can be discussed in philosophical structure with the logic of harmonious Che-Yong relation based on the unity of time and space. The philosophical logic based on the tealities can be defined as Silhak.

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Searching for a New Path to Research on Basic Theory of Korean Medicine: Metaphorical Understanding of Korean Medicine Theories and Terminologies (한의학 기초이론 연구와 한의학 이론, 용어의 은유적 이해)

  • Lee, Choong-Yeol
    • Journal of Physiology & Pathology in Korean Medicine
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    • v.35 no.5
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    • pp.139-150
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    • 2021
  • This paper examines whether the conceptual metaphor theory, which has been recently treated as important research topic in the field of cognitive linguistics, can be a new method that can promote the modernization of basic Korean medicine (KM) theory. In addition, the significance and potential of this study are reviewed by looking at Chinese research cases that applied this theory to Traditional Chinese Medicine theories and terminologies. The results are summarized as follows. From the viewpoint of metaphoric cognition, KM is a medicine that attempts to understand the human body (microcosm) through nature (great universe) by metaphorically projecting human experiences of nature on the human body based on the thought of correspondence between nature and human (天人相應). The language system of KM is based on a metaphor that extends our experience of nature to the human body, and an abundance of metaphors can be seen throughout the language of KM. Understanding and interpreting KM theories and terminologies from a metaphorical point of view allow us to understand the nature of KM theoretical key terms more deeply than now. And this understanding can help define and describe KM theoretical key terms and promote the modernization of KM theory research. In addition, various image schema that plays an important role in the metaphorical expansion of physical experience can be used for modeling KM theory. Research of KM theories and terminologies from a metaphorical point of view can serve as a bridge between traditional KM theory and modernization research, opening a new path to the modernization of basic KM theory in difficult situations.

A Study on the theory of cosmos in ${\ulcorner}$Hwangje-Naegyeong(黃帝內經)${\lrcorner}$ ("황제내경(黃帝內經)"의 우주론(宇宙論)에 관(關)한 연구(硏究) - "황제내경(黃帝內經)"에 나타난 우주본체론(宇宙本體論)과 천체구조론(天體構造論)에 관한 연구-)

  • Kim, Shin-Hyung;Jang, Woo-Chang;Jeong, Chang-Hyun
    • Journal of Korean Medical classics
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    • v.19 no.3
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    • pp.184-197
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    • 2006
  • ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ described Tae Hue(太虛) cosmos which consist of the Great Gi(大氣) produce ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ which affected by the theory of activity of Gi(氣化說) in the Han period represent that Tae Hue is spring head of Gi(氣), concurrently said the Time and the Space were established by operating of Gi(氣). As of the Theories of heavenly structure, ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ was write in long perod, so it include three branch theory. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ contained the Hypothesis of Covering Heaven(蓋天說), the Hypothesis of Armillary Sphere(渾天說) and the Hypothesis of Chaosheavens(宣夜說) in the Han perod. The Hypothesis of Covering Heaven(蓋天說) means that the sky is round and the ground falls Square(天圓地方). ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ involve the Hypothesis of Covering Heaven by the fact that it divide heaven and earth by top and bottom. The Hypothesis of Armillary Sphere(蓋天說) is not directly appeared in ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$. But ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ include the Hypothesis of Armillary Sphere by the astronomical observation and understand the universe with interior-exterior viewpoint. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ describe the circulation of the universe (周天度數) at 365 1/4 terms, the length of daytime and night of the vernal equinox and the autumnal equinox is same and use the The Twenty Eight Constellations by the ecliptic(黃道). It prove that ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ observes the celestial body according to the Hypothesis of Armillary Sphere. The Hypothesis of Chaosheavens(宣夜說) appears most is the theory which lately. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ describe Tae Hue(太虛) infinite outer space and the earth is floating by Gi(氣). This with the Hypothesis of Chaosheavens is similar from like this point.

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The Concept of Beauty in Chuang-Tzu and Kant : The Practical Beauty and The Reflexive (장자와 칸트에 있어서 미 개념 : 실천미와 반성미)

  • Noh, Eun-Im
    • (The)Study of the Eastern Classic
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    • no.34
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    • pp.339-362
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    • 2009
  • If we try to define the concept of beauty in the large sense, as Kant and Chaung-tzu all agree, It can not be fixed in the one sense, but whose connotation and denotation should be extended infinitely. In this sense, I would like to say that the beauty is liberty. Aesthetics of Kant is oriented toward subjective and reflexive dimension, while that of Chuang-tzu is oriented toward natural and practical one. The difference between aesthetics of the two philosophers begins from their philosophical methodology. If the transcendental methode which is proper to Kant's philosophy prefers to discriminate and devide everything especially from dichotomic viewpoint by langage. But Chuang-tzu' methode called Za-Mang criticizes such a dichotomic division and langage itself. Even so, the two in the long run agree as to the foundation of beauty. But Kant's liberty is one of will or transcendental, meanwhile that of Chuang-tzu is based on recognize the fact that we are all production of nature. according to Chuang-tzu, in the great beginning, there was non-being. It had neither being nor name. The One originates from it. When things obtain it and come into existence. As the One, Tao is in the excrement and urine. Everything is under the constant flux. All species have originative or moving power. Although the universe is vast, its transformation is uniform. Because all things are one. Vacuity, tranquillity, mellowness, quietness, and taking no action characterize the things of universe at peace and represent the ultimate of Tao and virtue. The material was transformed to be form, form was transformed to become life, and now life has transformed to become death. A basic principle of Chuang-tzu's art is expressed in the phrase "taking off clothes and squatting down bare-backed". The key of Chuang-tzu's aesthetics is to dedicate to the expression of inner spirit instead of physical verisimilitude, and painting should be a spontaneous and instantaneous flow of the brush. Kant's concepts such as "disinterested" and "purposiveness of nature" seem to imply in the long run the unification of nature and human being which is fundament to Chuang-tzu's aesthetics.

A Study on Astronomy(天文) appeared in ${\ulcorner}$Hwangje-Naegyeong(黃帝內經)${\lrcorner}$ ("황제내경(黃帝內經)"의 천문학(天文學)에 관(關)한 연구(硏究) -진한(奏漢) 시대(時代)의 천문학(天文學)과 "황제내경(黃帝內經)"에 나타난 천문학(天文學)의 고찰(考察)-)

  • Kim, Shin-Hyung;Jang, Woo-Chang;Jeong, Chang-Hyun
    • Journal of Korean Medical classics
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    • v.19 no.2 s.33
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    • pp.74-95
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    • 2006
  • ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ recorded The Twenty Eight Constellations(二十八宿), the polaris, the Seven stars(北斗七星) and the Five stars(五星) and it accepted the astronomy of that time. The Twenty Eight Constellations assinged seven stars in the four cardinal points according to the ecliptic and became the criterion obsevering the way of the sun and the moon. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ explained that The Twenty Eight Constellations bring about the change of weather and role as criterion about the Universe Gate-Earth Door(天門-地戶). The Five Elementary attachment of the Twenty Eight Constellations is based on the direction of the earth in spring. The direction of the Twenty Eight Constellations changes from the viewpoint of celestial body in other seasons. ${\ulcorner}$Gugungpalpung-pyeon(九宮八風篇)${\lrcorner}$ and ${\ulcorner}$Selo-pyeon(歲露論)${\lrcorner}$ explained that the azimuth of the polaris and the Seven stars are related to the change of weather. ${\ulcorner}$Gigyobyeondaelon(氣交變大論)${\lrcorner}$ said that we can predict the Taegwa(太過 or Bulgeub(不及) of O-un(五運) by the orbital tracks and magnitude of the Five stars. It means that the astronomical observation is correctly performed in that time. The learning of Un-Gi(運氣學) is the study on the reciprocal action of heaven and earth. Besides the changeable disease during the 24 solar terms is related to climatic change produced by movements of heavenly bodies. For this reason, I think that the understanding of astronomical background will help to research The learning of Un-Gi.

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Yeoheon Jang Hyun Gwang's Design of Self-organization for Completion of Confucian Truth (여헌(旅軒) 장현광(張顯光)의 실학적(實學的) 설계(設計) - 『역학도설(易學圖說)』과 위기지학(爲己之學) -)

  • Yoo, Kwon Jong
    • (The)Study of the Eastern Classic
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    • no.49
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    • pp.7-38
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    • 2012
  • This study is an argument that Yeoheon Jang Hyun Gwang's Yeok-Hak-Do-Seol has been on the context of the typical Confucian methodology of self-organization for a sage's or superman's character (爲己之學) and completed the methodology. Therefore the context from Confucius to Southern Song China Era is argued as a context of development and systematization of the methodology. In addition the fact that Zhuxi(朱熹) and his students had systimatization of the methodology with the publications of some important textbooks is also explained. The most stressed thing of this study is Yeoheon's Yeok-Hak-Do-Seol is just the text that succeeded them as the methodology of self-organization and had a special purpose of completion of the methodology not only with comprehensive items of practice but also intuition into the human's life and the world by his mastery of Yeokhak(易學). The viewpoint this study keeps is the Confucian methodology of self-organization is considered for the purpose of development and upholding the Confucian truth, and thus the methodology itself has been regarded as the necessary one that is the closest approximation to a pursuit of Confucian truth. According to this viewpoint we can observe the features of methodology of the pursuit of Confucian truth from the Yeok-Hak-Do-Seol. However the Yeok-Hak-Do-Seol has its purpose merely on a human being's self-organization but also on an enormous enterprise to make the universe peace or sustainability of the world. His stress on the enterprise shows that his methodology is not a merely repetition of the tradition of the Zhuzixue but a creative deveopment of the tradition. The other feature is that his methodology is systematization on the basis of Yeokhak, or the study of Yi-jing(易經). The main method he intensified is easiness and simplification that is the main point which he extracted from Yi-jing as the most important and necessary way of life.

Philosophic Investigation of the 'Ghi(氣)' Phenomena ('기(氣)' 현상에 대한 철학적 고찰)

  • Lee, Hyun-Ju
    • Journal of East-West Nursing Research
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    • v.3 no.1
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    • pp.50-67
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    • 1998
  • When recognition of the Ghi(氣) which exist in all things, is changed on the aspects of the science of nursing, the view of health and nursing will be more efficient and can be developed as the proper concept for Korean culture. I think it is nessary to confirm which philosophical basis of the will be applicable to nursing and how to it has to be developed. Therefore I can for the research of the Ghi phenomena to attain the Thoughts of philosophy that is appropriate to expound those phenomena. And I attempt to induct "the fusion of horizons" to unify the view of the I world between Korea and the West. The Ghi is very energetic and omnipresent among the universe, Nature, and the human being. So it can organize all the primary elements of mental and I physical function of human as like life, mind, breath, feeling, energy, etc. A general concept of the Ghi is described as follows ; (1) The Ghi is the origin and essence to organize the universe, Nature, and the human being. (2) It is the perpetually movable thing. (3) And there are continuous transmission between the Ghi of the universe and the human through 'body, mind, and soul. For review on the philosophic basis of the Ghi, I studied out the identity of the doctrine of Li and Ch'i(理氣論) in the field of philosophy of Korea and the West. In Korea, the concept of the Vigor is based on Ch'i monolism(기일원론) and Li Ch'i dualism (이기이원론) of Yul-gok Lee's, Toi-kye Lee's, Hwa-dam's, and/or Hekang's. These are indispensable for the view of the world of Korea as Metaphysical ideology, Concrete science, Materialism, Ontology, and Epistemology. From the viewpoint of the philosophy of the West, the doctrine of Li and Ch'i(이기론) of Korea is identical with the doctrine of Li and Ch'i(이기론) of Joo-ja, Idea of Plato, Metaphysics of Aristotle, World Spirit(Weltgeist) of Hegel, and Existentialism of Heidegger. In the nursing theory of the West, some of them referred to the Ghi as like Energy field theory of Rogers and Energy exchange of Neuman. Though there are different in terminology, "energy" and the "Ghi" are induced comparable therapeutic action between the human and the environments. With the nursing theory of Korea, I have made an attempt to compare the Ghi with metaparadigm of nursing-the human being, the environment, the health, and the nursing. For the most part, the alternative therapy is resonable to the frame of the nursing theory of Korea. It is easy to apply alternative therapy on the every spot of nursing. So this therapy could be a kind of forms as nursing therapy in the nursing centers where take the duties of supporting in local societies. In result, independent nursing intervention will be activated by the nurse who puts up with the major parts. It is available to apply this therapy to palliation of pain, insomnia of infant, Sanhujori (산후조리), pain of menstruation, arthritis. And the alternative therapy makes it possible to propose the nursing model which represent originality, tradition, and history of the nursing of Korea. Additionally, in the field of the nursing, it is indispensable to choose a suitable methodology which is considered whether it is matched with a theory of philosophy in the boundary and object of the research. Because there are many way to get the knowledge of nursing related to the Ghi. In the science of nursing, context of sociocultural background and frame are required to understand the person who need to take care of (nursing client). But the value systems of the West and the East are distinctive each other as well as the behavior of health persuance. Therefore it is the basic research data of great worth to review philosophical the Ghi phenomena which is well known to Korean.

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The study on the structure of the Lee Je-ma's viewpoint of Morpho-Image (이제마(李濟馬) 형상관(形象觀)의 구조적(構造的) 고찰(考察))

  • Lee, Jun-hee;Koh, Byung-hee;Song, Il-byung
    • Journal of Sasang Constitutional Medicine
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    • v.11 no.1
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    • pp.41-61
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    • 1999
  • The purpose of this article is to investigate Lee Je-rna'os viewpoint of Morpho-Image. In the first place, I will define the viewpoint of Morpho-Image as the the structure of recognition and study it through bibliographic study on Lee Je-ma's work. The conclusions summarized as follows; 1. The structure of recognition, represented in "Gyukchigo(格致藁)" "Dongyi Soose Bowon Sasang Chobonkyon(東醫壽世保元四象草本卷)", is based on Taigi(太極), Liangyi(兩儀), Sasang(四象). There are the mind of Taigi(太極), the mind of Liangyi(兩儀) separated from Taigi(太極), the mind of Sasang(四象) separated from Liangyi(兩儀). The mind of Taigi(太極) is the mind of center, the mind of Liangyi(兩儀) is the mind of the mind and body(or the wisdom and action). Two axis, the mind(or wisdom) and the body(or action), cross and make Sasang(四象), affair-mind-body-object which classifies all affairs and objects of humans, society, and the universe as four types. 2. Lee Je-ma summarized everything in view of Sasang(四象), Sasang(四象) in view of Liangyi(兩儀), Liangyi(兩儀) in view of Taigi(太極). 3. The procedure of recognition above is described in , , . Such is transformed in terms of human body and described in .

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Ch'oe Han-gi's Reflection on Relationalities in Existence (최한기의 존재론적 관계성 성찰)

  • Rhee, Myung-Su
    • The Journal of Korean Philosophical History
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    • no.59
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    • pp.395-423
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    • 2018
  • Since the middle of the 19th century, East Asia, especially Korea, was oppressed externally by the imperialism of Japan and others while internally long-lasting political convention like in-law government was driving the country into troubles at home and abroad. Witnessing such a situation and building up scholarly capability through reading over nearly all spheres, a Confucian philosopher, Ch'oe Han-gi (崔漢綺, 1803-1877), philosophized about the clue to the solution of such a choking phenomenon. Ch'oe believed that there was movement, ki (matter, material force, energy) of revolving transformation inherent in all things, people, or objects. Grasping even the principle and order of existence inherent in things from the viewpoint of ki, he tried to change the traditional theory on the law of existence of things that there existed an ontological reason lacking in motility, which was more dominant than anything existing in the universe and which ruled over the world. From this, he elucidated that the Way, an identity that rules over all affairs and things, was not simply one but diverse. This means, on one hand, that he tentatively accepted the relativity of things. On the other hand, he also taught us "oneness in all things" in which all including human beings exist in close connection to each other transcending the relativity or "agreement" in which they exist in harmony as one and "unity" in which they are united into one.

Awareness of Reality and Tradition in Oh Yun's Theory of Arts during His Final Period(1984~86) - Review on the Text of "Expansion of Artistic Imagination and World" (오윤의 말기(1984~86) 예술론에서의 현실과 전통 인식 - "미술적 상상력과 세계의 확대"에 대한 텍스트 검토)

  • Park, Ca-Rey
    • The Journal of Art Theory & Practice
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    • no.6
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    • pp.101-121
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    • 2008
  • An artist, Oh Yun(1946~86)'s theory of people's art during his final period is summed up in his essay 'Expansion of Artistic Imagination and World' (1985). Emphasizing the mystic and traditional characteristics of Oh Yun's artistic oeuvre during his final period, some critics focus on Oh Yun's experience of medical treatment and shamanistic custom at Jin Do island, and his belief in Jeung San Do, the dao of Jeung-san, the Ruler of the Universe. However, they forget the practical intention and implication of his theory of art during his final period, which aimed to overcome the contradiction of revelation itself. Oh Yun's essay criticized the loss of artistic imagination and the ignorance of traditional culture that resulted from the elevation of science to a religion, and insisted that the stereotyped idealism, scientism and elitism in art should be overcome in order to recover the full reality in realism and to continue traditional cultures. The essay is comprised of 18 paragraphs. Oh Yun criticized monochromatic art, conceptual art, hyper-realistic art, objet d'art, and neo-dadaist art, saying that they were simply mechanical forms of modern art derived from scientism and a fetishistic lens culture. In addition, he criticized naturalism in art, which had continued as a tendency in the development of western art, for the same reason. He pointed out that even the world of realism had been diminished by elite stereotypes and diagrams. He declared the need to overcome the imitation of shells or stereotyped propaganda, and recover full realism, which seems to have started with a reflective examination of current problems in 'Reality and Utterance', in which he participated. Especially, he thought that universality and the extension of full realism could be achieved by building on the views of traditional cultures, which is meaningful. This logic is same as the theory of epic theatre that Bertolt Brecht(1898~1956) has developed under the ancient Greek masque and Pieter Bruegel the Elder(1525~69)'s story-like picture style. The universality of realism and the extension of acquisition to include incantation art, rather than move toward incantation art, is what Oh Yun intended to propose in 'Artistic Imagination'. This attitude is same as Bertoh Brecht's aesthetic viewpoint in the 1930s. But regrettably, Oh Yun's style wording, which seems covert and far-sighted, is often misunderstood as 'mysticism'. In the flow of people's art in the 1980s, Oh Yun was a traditionalist in a narrow sense, and an realist in a broad sense. However, his critical mind, which comprehends tradition and reality, was attempting to expand universality and extend full realism, and this attempt found many sympathizers and had an influence on the next generation of people's artists, such as "Levee" which is field-centered, to which we should pay attention. This means that while their works thought about 'tradition', we should be careful not to connect them with 'aesthetic conservatism' or 'classical art'. This is the why the meaning of Oh Yun's theory of art during his final period should be closely examined again.

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