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이제마의 감정조절법의 기본 개념들에 대한 고찰 - 性情, 中和, 知人을 중심으로 -
신상원 대한한의학원전학회 2023 대한한의학원전학회지 Vol.36 No.2
Objectives : In order to understand and apply Lee Jema's emotion control method, the basic concepts of his nature-temperament theory was examined. Lee's thoughts on emotion control, and the basic principles of his method were deduced from this process. Methods : The meaning and set-up of basic concepts in his nature-temperament theory as written in text such as the Donguisusebowon, Gyeokchigo, and Donguisusebowon Sasang Chobongwon were examined, and compared with similar concepts of Confucianism. Results & Conclusions : Out of concepts set by Lee, the Ae(哀)-No(怒)-Hui(喜)-Rak(樂) nature-temperament is the condition for emotion control. Junghwa(中和) is the aim of emotion control according to different stages of emotional expression, and Jiin(知人) is the precondition for emotion control. Lee's basic principles of emotion control could be summarized as following. First, it must be done with the aim for 'Goodness[善]' to be manifested. Second, it must be based on clear understanding of 'Insa(人事)'. Lastly, Hoyeonjigi(浩然之氣) and Hoyeonjiri(浩然之理) must be consistently cultivated for stable emotion control. Object : 이제마의 감정조절법을 이해하고 활용하기 위하여 그가 설정한 性情論의 기본 개념들의 의미를 고찰한다. 이를 통해 감정조절에 대한 이제마의 생각을 이해하고, 나아가 그가 생각한 감정조절의 기본 방침을 추론하고자 한다. Method : 『동의수세보원』, 『격치고』, 『동의수세보원사상초본권』 등에 나타나는 이제마의 性情論의 주요 개념들의 의미와 개념 설정의 방식을 검토하고 기존 儒學의 유사 개념과 비교한다. Result & Conclusion : 이제마가 설정한 개념 중 哀怒喜樂 性情은 감정조절의 단서이며, 中和는 감정 발현의 단계에 따라 제시된 감정조절의 지향점이고, 知人은 감정조절의 전제 조건이 된다. 그가 생각한 감정조절의 기본 방침은, 첫째, 善한 본성의 발현을 목적으로 이루어져야 하며, 둘째, 人事에 대한 정확한 인식을 바탕으로 이루어져야 하며, 셋째, 지속적인 修養을 통해 浩然之氣와 浩然之理를 배양함으로써 안정적인 감정조절이 이루어질 수 있도록 해야 한다는 것이다.
黃柏의 辛味에 대한 考察 - 易水學派 醫家들과 朱丹溪의 활용 방식의 비교를 중심으로 -
신상원 대한한의학원전학회 2022 대한한의학원전학회지 Vol.35 No.4
Objectives : Background research on the history of Huangbo's taste being written as 'pungent' was undertaken, after which its clinical meaning was examined from the medical perspective that was behind the medicinal's taste designation. Furthermore, through various understandings on the 'pungent' taste within the process of clinical application, the meaning of 'pungent' in Korean medicinal research was re-evaluated. Methods : Description of Huangbo's taste as 'pungent' as written in medical texts were chronologically examined to determine its origin. The clinical meaning of the pungent taste of Huangbo was examined within the broad medical perspective of doctors who were behind these descriptions. Results & Conclusions : The pungent taste of Huangbo was first described by Zhang Yuansu, followed by doctors of the Yishui School such as Li Dongyuan, Wang Haogu, etc., during which such knowledge was established and contributed to recognition of Huangbo's effect as tonifying Kidney deficiency and treatment of fire within water, after reaching the Kidney. Li Dongyuan understood the meaning of Huangbo's pungent taste as eliminating Yin fire and restoring the upward direction, ultimately restoring the general 'Rising-Falling-Floating-Sinking' mechanism within the context of his inner damage treatment. On the other hand, Zhu Danxi interpreted the pungentness of Huangbo based on his understanding of the nature of fire and action towards it. It seems as Huangbo's effects were understood within a relatively narrow frame, application of its pungent taste became vague, which gave rise to criticism by later period doctors, ultimately leading to an ambiguous understanding of the pungent taste of Huangbo.
신상원 청계사학회 2023 청계사학 Vol.25 No.-
This research focuses on the reasons why nobi (forced labour, 奴婢 c.nupi) and mŏsŭm (free wage labour 雇工 or kogong) were not the agents for the abolitions of the nobi system and social discrimination. The forced labour, which consisted of government-owned nobi (公奴婢) and privately-owned nobi (私奴婢), was legally abolished in 1801 and 1894. The majority of emancipated nobi acquired mŏsŭm through economic contracts. The abolitions were a consequence of the Politics of Impartiality (t’angp’yŏng 蕩平政治) during the reigns of Yŏngjo (英祖 r.1724-1776) and Chŏngjo (正祖 r.1776-1800). During the reigns of Yŏngjo and Chŏngjo, political exigencies compelled the creation of a homogenous movement and a reevaluation of impartiality in the state ideology due to intense factional struggle. The ideological reforms conceptualised the nobi as a homogenous set of subjects and resulted in the formulation of impartial policies for the nobi. It was a downward process toward the legal abolitions of nobi since the state ideology and government's regulations blurred the distinction between nobi and other social classes. Consequently, nobi were unable to find the necessity for collective movements, nor did they engaged in self-reflection regarding the nobi and class consciousness. The lack of awareness regarding the necessity of these collective movements inevitably caused social discrimination and disdain of nobi to continue to inflict on mŏsŭm aft er t he legal abolitions. These historical facts imply that laws and policies were the minimum instruments for solutions to social discrimination and disdain. Significantly, individual agents establishing self-reflection and class awareness for collective actions should have been the fulcrum for improvements in social discrimination. Ironically, the intellectual force responsible for the legal abolition also prevented the nobi from creating their own individual agent s. The creation of a homogenous movement and a reevaluation of impartiality were a relief for nobi, not taking a revolutionary process against the nobi system and social discrimination. It was difficult for self-reflection and class-triggered upward movements to emerge under the influence of the intellectual force. At this point, the ideological movement of homogeneity functioned as a means to justify another inequality over mŏsŭm. This research will examine how the notion of nobi status persisted across mŏsŭm and how this continuity justified societal discrimination and contempt for mŏsŭm. Consequently, it will illustrate why mŏsŭm hesitated to organise collective activities in defence of their shared interests against others.