• Journal of Korean Philosophical Society
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• v.142
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• pp.241-263
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• 2017

The purpose of this paper is to investigate Toegye's simhak in relation to spiritualism. In general, we call Chu Hsi's learning "lihak" (the learning of principle) while Wang Yangming's learning is described as "simhak" (the learning of mind). However, we sometimes call Toegye's learning "simhak" in spite of his respect for Chu Hsi's philosophy of li. Toegye's simhak is different from Wang Yangming's. Nonetheless, Toegye too, highlighted the existential meaning of truth. Toegye regarded simgyung (the book of mind) as one of the most important classics for self-cultivation. As is well known, Toegye's main concern was concentration on mind and heart cultivation. Toegye understood li as a spiritual being, which can actualize itself. The goal of simhak is to become a sage. For a sage, there is no contradiction between moral norm and human desire. To become a sage, Toegye developed the theory and practice of mind cultivation. Toegye's simhak has some common characteristics with Louis Lavelle's philosophy of spiritualism. Both Toegye and Louis Lavelle lay great emphasis on self reflection and spiritual life. In particular, Toegye developed the concrete method of mind cultivation. In the 21st century, human beings are confronted with spiritual crisis in many aspects. Toegye's simhak can be advanced as useful wisdom to keep one's mind in a peaceful and harmonious state.

• Journal of Sasang Constitutional Medicine
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• v.9 no.2
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• pp.19-37
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• 1997

By the investigation of "Sim-Kyoung-Bu-Ju" and the comparison study between the thought of "Sim-Kyoung-Bu-Ju" and that of Lee Je-ma, I've got the following conclusion. 1. All man have two mind. That is explained that "In-Sim" and "Do-Sim" in the "Sim-Kyong-Bu-Ju", "Kun-Ja-Ji-Sim" and "So-In-Ji-Sim" in the Lee Je-ma. 2. says that "In-Sim" and "Do-Sim" are the important point of the distinguishment of the "Sung-In" from "Jung-In". The "Sung-In" is the man who distinguishes "In-Sim" from "Do-Sim" well, and he always is cautious for "In-Sim"s" falling in desire by the "Do-Sim". In the case of LeeJe-ma,"Kun-Ja-Ji-Sim" is easy to know and "So-In-Ji-Sim" is hard to know. The man of "Kun-Ja-Ji-Sim" being large part is "Kun-Ja" and the man of "So-In-Ji-Sim" being large part is "So-In". 3. To reach the state of the "Kun-Ja", the "Sim-Kyoung-Bu-Ju" and Lee Je-ma present the variant training methods, "Kei-Shin-Kong-Ku" which they have in common. The "Sin-Kyoung-Bu-Ju" presents the "Kyung" firstly for "Kei-Shin-Kong-Ku", Lee Je-ma presents the "Yo-In-Sang-Jep-Ji-Sung" and "Ja-Ki-Tok-Tuk-Ji-Sung" for "Jel-Bu-Jel", "Jung-Bu-Jung", "Ji-In", "Ji-Chen". 4. The "Sim-Kyoung-Bu-Ju" says that establish the "Sung-Ui" by the "Kei-Shin-Kong-Ku", and to "Jung-Sim" by the "Sung-Ui", Lee Je-ma says "Chi-Sim-Jung-Ki" by "Ji-In".

• Proceedings of the Korean Society for Information Management Conference
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• 2003.08a
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• pp.367-375
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• 2003

본 논문은 중국 송대의 서산 진덕수가 선대 유가서에서 심학에 관계되는 여러 성현의 격언을 순차적으로 모아 찬한 성리서인 $\boxDr$심경$\boxUl$에 대한 서지적 연구이다. 16세기 이후 조선의 주요 성리서의 하나로 간행 보급되었던 $\boxDr$심경$\boxUl$에 대해, $\boxDr$심경$\boxUl$ 찬자와 간행 및 $\boxDr$심경부주$\boxUl$의 간행 경유와 $\boxDr$심경$\boxUl$의 국내유인 과정을 살펴보고, 책판목록 상의 판본과 현존 판본을 조사하여, 책판목록 상의 판본을 지역적으로 나누어 살펴보았으며, 현존 간본 현황을 분석하여 판본 종수를 기술하였다.

• Journal of Korean Library and Information Science Society
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• v.6
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• pp.141-158
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• 1979

This is a bibliographical study of the editions of the Hsin-Ching-Fu-Chu published between 16th and 17th centuries, together with the postscript written by Yi-Hwang. For this research, 14 kinds of the editions are studied, the results of which are analyzed as follows; (1) The publishing date: 2kinds of the editions are published before 1969, and 12 kinds after 1569 when Yi-Hwng died. (2) The method of publishing: 2 kinds were printed by movable types, the others by block-plates. (3) The publishing place: 12 kinds were put out in Korea, and 2 kinds in Japan. The publishing places of 6 kinds of Korean editions are known. They are Muncheon-Gun, Gyoseokwan, etc.., For other 6 kinds of Korean editions, the publishing places are unknown. (4) 6 kinds of editions were printed in the double-border-line style, and consisted of 10 lines, each line having 17 characters. Such forms are regarded as the traces of the printing style of Gyoseokwan. One kind of editions was printed with single-border-line.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.293-344
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• 2014

본 논문은 『전경』에서는 나타나는 숫자 부호 '삼(三)'의 의미와 나아가 '삼'과 『주역』 그리고 도교 신선신앙과의 연관성을 살펴보고자 한다. 중화의 문화에는 예부터 '삼'을 숭상하는 풍속이 있고, 도교문화도 '삼'을 숭상한다. 이는 주로 『주역』, 『도덕경』 및 도교 신선신앙과 관련이 있다. 한국문화는 전체적으로 중국문화의 영향을 깊이 받았다. 대순진리회 또한 이러한 배경 하에 있다고 볼 수 있다. 대순진리회에서는 '삼' 이라는 숫자를 반복해 사용하고 있는데, 어떤 의미에서 이것은 『주역』에 나타나는 부호 상징 사유의 확장된 표현이라 할 것이다. 또한 대순진리회의 교의(敎義)와 부도(符圖)에서도 '삼을 숭배하는(尙三)' 도교 신선신앙의 특징이 나타나고 있다. 그러므로 대순진리회에서 볼 수 있는 '삼'의 의미는 도교의 영향을 받은 것일 가능성이 매우 크다. 이렇게 말하는 것에는 두 가지 이유가 있는데 그 중 하나는 앞서 말한 바와 같이 대순진리회의 상제와 종도들이 중국의 서적을 이해하고 중시했기 때문이며 대순진리회의 구천상제께서 많은 종교를 통섭하였기 때문이다. 공사(公事) 활동, 부주(符呪) 문건, 상제와 도주의 행적 사료, 신령신앙 등의 내용 곳곳에서 '삼'이라는 특별한 숫자에 대한 각별한 관심이 구체적으로 드러난다. 이러한 '삼'은 생명과 시작을 나타내며 또한 완성과 완결을 의미한다. 대순진리회 신앙의 특징을 보면 그 배후에는 아주 깊은 중국문화의 영향이 있으며, 『주역』사상의 구체적인 표현이고, 도교신선신앙의 흔적이기도 하다. 물론 대순진리회는 자신만의 독창적이 재해석으로 이러한 문화나 사상을 계승하고 발전시켰다. 그렇기 때문에 '삼'이라는 숫자의 근원을 탐구하고, '삼'이 지니고 있는 철학적 사상을 파헤쳐 그 속의 오묘함을 발견한다면 대순사상의 깊을 뜻을 이해하는데 더 큰 도움이 될 것이다.

• Journal of the Korean Society for Aeronautical & Space Sciences
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• v.43 no.12
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• pp.1089-1096
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• 2015

A marine helicopter should remain sufficiently upright to permit safe evacuation of all personnel with a flotation system. And the rule requires that after ditching in water, the adequate flotation time will allow the occupants to leave the rotorcraft. To this end, stability test of the emergency flotation system for Korean marine helicopter was performed by using "Froude scaling method" in water tank. Test configuration and conditions were determined in consideration of the helicopter loading condition and related specifications. Test results meet the stability requirements at sea state code 4 and sea state code 2 with puncture conditions.

• Journal of Korean Library and Information Science Society
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• v.5
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• pp.67-89
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• 1978

This study is the third partial study of the 'A Bibliographical Study of the Toegye.' The contents of the study is divided into three chapters as following : In the first chapter, the authorship of Hsin-ching-fu-chu(心經附註) is described Hsin-ching(心經) was edited by Chen-Te-Hsiu(眞德秀), a scholar of the Sung Dynasty (1178-1235A.D.). He selected several articles on Hsin Study(心學) from classics of ancient China, with the view of spreading of Hsin thought of ancestor. Hsin-ching-fu-chu is an annotated work of Hsin-ching, which was edited by $Ch'\^{e}ng-Min-Ch\^{e}ng$(程敏政). $Ch'\^{e}ng-Min-Ch\^{e}ng$ was a scholar of the Ming Dynasty (died 1499 A.D). His annotation of Hsin-ching was according to the edition of Tuan-Ping (端平) 1st (1234 A.D.). Hsin-ching-fu-chu which was first published in 1492 A.D., by his student, named Wang-Tsu(汪祚). In the second chapter, the editions of Hsin-ching-fu-chu which was published in Korea before 1566 A.D., when Toe-gye's postscript was written, are described. In Korea, three editions were published. The first was published before 1523 A.D. in, kwang-ju(光州), by the wooden plate block. The second was published ca 1564 A.D. in Pyeong-yang(平壤), by the wooden plate, too. These two editions have remained. The last was published ca 1564 A.D., in Hae-ju(海州), but the method of printing couldn't be found out because I have not been able to get the book itself and records on the printing. In the last chapter, facts on Hsin-ching-fu-chu related to Toegye are described. Toegye found Kwang-ju edition of Hsin-ching-fu-chu in 1533 A.D., at Seong-gyun-gwan(成均館) in Seoul. He acquired the book from his friend. He read and studied very hard and remembered all the text. Also, he taught the Hsin-ching-fu-chu to his pupils and guided the reading of Hsin-ching-fu-chu to his followers and student. He read many proof sheets of the new publication of Hsin-ching-fy-chu, correcting then on detail and making notes on them.

• Journal of the Korean Society for Aeronautical & Space Sciences
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• v.47 no.3
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• pp.195-203
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• 2019

Since the hypersonic intake is directly related to the overall performance of the engine, it is essential to analyze performance characteristics under various off-design conditions. In this paper, Busemann intake and conical intake with external compression were designed, and numerical simulations were performed at on/off-design conditions. Based on the results, the overall performance characteristics of two types of intake were analyzed in various Mach numbers and angle of attacks. The results showed that performance degradation of Busemann intake with truncation angle of 2 degrees was minimal. Also, the performance of Busemann intake was higher than external compression intake at various Mach numbers, however, the starting characteristics were significantly reduced with an angle of attack.

• Korean Journal of Soil Science and Fertilizer
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• v.37 no.6
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• pp.383-387
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• 2004

Effects of oyster shell powder as a liming material were investigated in an apple orchard. Soil texture of the apple orchard was silty clay loam (Upyeong series with 7% of slope) and topsoil pH was 5.6. Treatments of 1,590 kg oyster shell powder $ha^{-1}$ and calcium-magnesium carbonate as much as oyster shell powder were included in the experiment. With treatments of oyster shell powder and calcium-magnesium carbonate, the length, number and diameter of new branches and the diameter of main, secondary and side branches increased in comparison with control. With oyster shell powder application, soil pH increased from 5.6 to 6.8 at the harvest. In addition, it increased exchangeable Ca from 2.6 to $4.2cmol_c\;kg^{-1}$. But it didn't make any difference in chlorophyll, sugar and malic acid contents. The apple weight per fruit of oyster shell powder application was 9 g more than that of control. Apple yield was highest ($37,000kg\;ha^{-1}$) in the oyster shell powder treatment, and the yield increase was significantly different at 5% level LSD. We concluded that the oyster shell powder can be an alternative of lime and effective to restore soil nutrient balance in apple orchard soil.

• The Journal of Korean Philosophical History
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• no.35
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• pp.309-334
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• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.