원대 유의 주진형은 「태극도설」의 원용을 통하여 ‘화’를 둘로 나눔으로써 인간의 주체적인 지각과 노력에 의하여 욕망이나 감정 등의 중절이 가능한 경우와 그렇지 않은 부중절의 차이를 의학적으로 설명하고자 하였다. 일신(一身)을 주재하는 ‘심’의 본연한 역할에 의미를 두고, 형기의 욕망은 상화와 오화 등을 통하여 설명하는 이론 구조를 구축하였다.
그는 화를 군화(인화)와 상화(천화)로 구분하는데, 이를 통하여 인간의 자율적이며 주체적인 의지와 판단으로 욕망과 정서를 조절할 수 있음을 주장하였다. 곧 인간은 천지자연의 기의 흐름에 수동적으로 대응하는 존재가 아니고, 기를 품부 받아 형기를 이루지만 심의 지각활동을 통하여 자신의 생명운용에 적극적으로 참여하는 존재가 된다.
그리고 주진형은 유학의 ‘주정(主靜)’을 의학적으로 활용하였는데, 그 ‘정’은 ‘음양동정’의 상대적인 정이 아니고 ‘동정’의 단계를 초월한 것으로 이해하였다. 인간 본연의 심의 상태로 돌아가는 것이 정이며 정을 통하여 천지자연과 인간생명의 동정에 대처할 수 있다고 하였다.
또한 도심을 군화에 인심을 상화에 배속하여 인심⋅도심을 의학의 생리⋅병리의 차원으로 전개하였다. 상화는 비록 허무에 근원하지만 망동할 수 있는 존재로 인체의 병리를 가져 올 수 있는 것으로 표현하였고, 군화도 형기를 가지고 있어 동하기는 하지만 심의 본연함에 근거하고 있다는 점을 강조하였다. 주진형의 ‘군화⋅상화’의 논의를 통하여 유학과 의학의 구조가 상통하고, 학문적 지향이 서로 배치되지 않음을 확인할 수 있다.
Zhu split in two the 'Huo(火)' through the use of ‘Taijitushuo(太極圖說)’. He tried to explain the difference otherwise if the resection of desires and emotions by the human subjective perception and effort as possible. He kept meaning to the natural role of the presiding body limited to 'Mind', he believed that one to explain the desire of the body through the Xianghuo(君火). So he expressed a desire and emotion of the problems that have been described throughout the body via the Wuhuo(五火). He was classified as Junhuo and Xianghuo, and Tianhua(天火) and RenHuo(人火). He expressed that human desires and emotions can adjust the autonomous and independent of the will and judgment through to them. Humans do not immediately respond to the presence of a passive flow of Chi the natural world. Humans form the body receives chi. However, there is aggressively involved in their operational life through the perception of the Mind. The serenity of ‘Zhujing(主靜)’ is not the relative serenity of ‘Yinyangdongjing(陰陽動靜)’. He understood that Serenity was a step beyond the ‘Dongjing(動靜)’. Back to the Serenity that human natural state of deliberations and can cope with the world dongjing through the Serenity of nature and human life. The source of the 'Xianghuo' though 'Xuwu(虛無)'. However, it is a part that can come into existence to act in vain to get the pathology of the body. 'Junhuo' presence is also moving with the body. However, as it has been the basis of the original Mind. Finally I think that the goal of Confucianism and medicine are the same.
Zhu split in two the 'Huo(火)' through the use of ‘Taijitushuo(太極圖說)’. He tried to explain the difference otherwise if the resection of desires and emotions by the human subjective perception and effort as possible. He kept meaning to the natural role of the presiding body limited to 'Mind', he believed that one to explain the desire of the body through the Xianghuo(君火). So he expressed a desire and emotion of the problems that have been described throughout the body via the Wuhuo(五火). He was classified as Junhuo and Xianghuo, and Tianhua(天火) and RenHuo(人火). He expressed that human desires and emotions can adjust the autonomous and independent of the will and judgment through to them. Humans do not immediately respond to the presence of a passive flow of Chi the natural world. Humans form the body receives chi. However, there is aggressively involved in their operational life through the perception of the Mind. The serenity of ‘Zhujing(主靜)’ is not the relative serenity of ‘Yinyangdongjing(陰陽動靜)’. He understood that Serenity was a step beyond the ‘Dongjing(動靜)’. Back to the Serenity that human natural state of deliberations and can cope with the world dongjing through the Serenity of nature and human life. The source of the 'Xianghuo' though 'Xuwu(虛無)'. However, it is a part that can come into existence to act in vain to get the pathology of the body. 'Junhuo' presence is also moving with the body. However, as it has been the basis of the original Mind. Finally I think that the goal of Confucianism and medicine are the same.
