• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.1-34
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• 2020

It has been suggested that Jeungsan's prophetic poem that starts with the verse "For about seven or eight years, there will be a castle in the ancient country [七八年間古國城] ⋯" originally comes from Prophecies of Jeong Gam (鄭鑑錄). Despite Jeungsan, himself, obviously having been critical of that text, this claim has become the basic grounds for discourse suggesting that Jeungsan was not only interested in Prophecies of Jeong Gam but also considerably influenced by the text. However, the claim itself was formulated due to misunderstandings of the Chinese poems that had been included in A Compilation of Secret Prophecies Hidden in the Family-clan of Seogye (西溪家臧訣). These poems pursue a different ideological orientation than the poem from Prophecies of Jeong Gam. Ultimately, the Chinese poem in the verse 84 the chapter titled, Prophetic Elucidations in The Canonical Scripture of Daesoon Jinrihoe cannot provide a basis for the claim that Jeungsan was strongly influenced by Prophecies of Jeong Gam. This claim that Prophecies of Jeong Gam made a deep impact on Jeungsan and Daesoon Thought was based on three other texts outside of those that appear within verse 84 of Prophetic Elucidations. The first supposedly-related line is: "Heaven opens at the period of the Rat (Ja 子), Earth opens at the period of the Ox (Chuk 丑), humankind starts at the period of the Tiger (Ihn 寅)." This line comes from from Shao Kangjie's Book of Supreme World Ordering Principles (皇極經世), and the line could be quoted idiomatically as an expression in the Joseon Dynasty. Accordingly, attempts to relate Daesoon Thought to Prophecies of Jeong Gam are a distortion that arise from the assumption that Jeungsan had a significant interest in Prophecies of Jeong Gam. The second related line is "At the foot of Mount Mother (母岳山), a golden icon of Buddha has the ability to speak [母岳山下 金佛能言]." That line is nearly identical to the verse "On the summit of Mount Mother, a golden icon of Buddha has the ability to speak [母岳山頭 金佛能言]." Yet, Jeungsan changed '頭 (du, the summit)' to '下 (ha, the foot or under)' and express his own unique religious prophecy. This allusion to the prophecies of Jeong Gam is actually a criticism designed to disprove the earlier prophecy. Third, is the verse, "The form of Buddhism, creation of daoism, and propriety of Confucianism [佛之形體仙之造化儒之凡節]," which is characteristically related to Daesoon Thought. This verse can only be found in the prophetic text, Prophecies of Chochang (蕉蒼訣), and it is provided a main source when alleging that Prophecies of Jeong Gam was an influence on Daesoon Thought. However, considering the context of Prophecies of Chochang and the year of its publication (it is assumed to be compiled after 1950s), this does not hold water as Jeungsan had already passed into Heaven several decades before that time. This disqualifies the verse from being a basis for asserting Prophecies of Jeong Gam as an influence on Daesoon Thought. Contrary to the original assertion, there is a considerable amount of evidence that Prophecies of Chochang absorbed aspects of Daesoon Thought, which were simply revised in a novel way. There is no truly compelling evidence underpinning the argument that Prophecies of Jeong Gam had a unilateral impact on Daesoon Thought. There seems to be a great deal of confusion and numerous misinterpretations on this matter. Therefore, the claim that Daesoon Thought, as developed by Jeungsan, was influenced by the discourse on dynastic revolution and feng shui contained in Prophecies of Jeong Gam should be re-examined at the level of its very premise.

• Proceedings of the Korean Information Science Society Conference
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• 1998.10a
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• pp.709-711
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• 1998

범 구조적 병렬 컴퓨팅 모델인 린다 모델의 비결합성, 확장성, 부하균등, 동기화 문제 해결과 같은 많은 특성을 가지고 있는 반면, 튜플 스페이스로의 메시지 집중 현상으로 전체 시스템의 성능을 저하시키는 결정적인 문제를 안고 있다. 따라서 본 논문에서는 계층적 튜플 스페이스를 제공함으로써 기존 린다 모델의 장점을 모두 수용함과 동시에 메시지 집중 현상을 줄일 수 잇는 계층적 튜플 스페이스 린다 몰델을 제안한다. 또한 RP층적 튜플 스페이스를 구성하기 위한 병렬 코드 생성 방법을 모색하고, 그 과정에서 분석결과 및 프로그램성능 분석을 통해 실제 시스템에 균등하게 사상함으로써 전체적인 프로세서의 효율적인 수행을 가능하게 하는 사상 기법을 제안한다.

• KOREAN POULTRY JOURNAL
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• v.50 no.9
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• pp.128-132
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• 2018

사상 유례없던 한여름 폭서가 한반도를 지나가고 환절기 9월이 다가왔다. 올여름은 그 어느 때 보다 환기의 중요성이 강조되었던 해이기도 하다. 국내 환기전문업체인 문터스코리아 (주)(대표 이주행)는 폭서 피해를 최소화하기 위해 환기시설이 들어간 농장들을 예의주시하며 비상 상태를 유지해왔다. 그 결과 거래농장들의 경우 환기로 인한 문제로 발생한 피해는 찾아볼 수 없었다. 본고는 국내 양계 환기시스템 하면 자타가 공인하는 문터스코리아(주)를 찾아 다국적 회사이면서 국내에서 많은 농가들에 호응을 받고 있는 비결, 회사 경영방안과 앞으로의 계획 등을 들어 보았다. 문터스코리아(주)는 20명의 젊은 직원이 근무하고 있으며, 현재 서울시 강남에 본사를 두고 있고, 천안과 김해에 지사를 운영하고 있다.

• Korean Journal of Heritage: History & Science
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• v.47 no.2
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• pp.114-131
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• 2014

The Portrait of Yang Zhuxi(楊竹西小像) at the Palace Museum in Beijing holds important significance as one of the rare portraits from Yuan Period and as a painting with a definite year of creation in 1363. It is also noteworthy in that it is the only remaining work of Wang Yi(王繹), who was one of the critical portrait painters during the second half of Yuan Period and the author of Xiexiang Mijue(寫像秘訣), the first book on the portrait theories, that it was created in conjunction with Ni Zan(倪瓚), one of the utmost landscape painters of the times, and that it was an early case of landscape and figure painting-format portraits. The figure in Portrait of Yang Zhuxi was originally known as Yang Wu(楊瑀), a high official during Yuan Period, but it was a misunderstanding on the part of Li Rihua(李日華), a literary figure from Ming Dynasty. The actual model was Yang Qian(楊謙), a reclusive literary figure in the Songjiang(松江) region. Yang Qian is estimated as one of the central figures with a high reputation in the literary community of Jiangnan those days. Portrait of Yang Zhuxi was depicted by borrowing the icon of such hermits as Su Shih(蘇軾), which seems like a proper choice to express Yang Zhuxi, a reclusive literary figure. Furthermore, the rocks and pine trees described by Ni Zan reinforced the significance of the portrait through their traditional symbolism of man of virtue and man of letters, respectively. Portrait of Yang Zhuxi used the Baimiao Manner(白描法), thus being differentiated from other portraits from the same period. Even though there is no coloring in the painting, it boasts more excellent realism than colored portraits. It expressed the body with the graceful and controlled Li Gonglin(李公麟) and Zhao Mengfu(趙孟?) style Baimiao Manner, raising its dignity further. In terms of functions, Portrait of Yang Zhuxi is strongly characterized by the appreciative function unlike other portraits focused on the ceremonial function. Being created to be viewed and appreciated by the model himself and his friends, the portrait was very significant to promote their friendship. However, there was a great intention to reflect the emotions of the model himself and his friends in the painting beyond the simple appreciation level.

• Tuberculosis and Respiratory Diseases
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• v.47 no.6
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• pp.735-746
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• 1999

Background: As the prevalence of nontuberculous mycobacteriosis has been increasing rapidly, there has been recent advance in diagnostic methods and drug therapies for disease. Although the incidence of pulmonary disease caused by nontuberculous mycobacteria(NTM) has been increasing in Korea since 1990, detailed clinical description about the disease were very few. In this study we described the clinical manifestations, radiologic findings, and therapeutic outcomes of nontuberculous mycobacterial pulmonary disease. Methods: Medical records and radiologic findings were retrospectively reviewed in 27 patients who were fulfilled the diagnostic criteria of ATS guideline for NTM pulmonary disease between January of 1990 and August of 1998 in Seoul National University Hospital(SNUH). Results: Of the 27 patients, 15 were male. The mean age was 51.5 yr($\pm$11.9). Twenty patients(74.1%) had preexisting pulmonary diseases. Among them, 19 patients had previous pulmonary tuberculosis. Sixteen patients(59.2%) had cavitary lesions and the majority showed slow progression over 1 yr during follow up period on radiography. Susceptibility test to standard antituberculous drugs showed 100% resistance to INH, 72.2% to RMP, 81.5% to EMB, 92.6% to PZA. The average resistance rate to 2nd-line antituberculous drugs was 66.1%. Among twenty-one patients(77.8%) who received drug therapy over 6 months, 11 subjects were improved and 10 subjects were aggravated. Of six subjects(22.2%) without therapy, 5 patients were aggravated. Presence of cavity and less than 3 sensitive drugs in the regimen were indicators for adverse outcome. Conclusion : The nontuberculous mycobacterial pulmonary diseases in our hospital developed predominantly in older patients with preexistent pulmonary disease. The results of antituberculous drug therapy has been frustrating and disappointing. To improve treatment response, different susceptibility tests and drug regimens for different species of NTM should be performed. Also, diagnostic and therapeutic guidelines of Korea should be made in the recent future.

• (The)Study of the Eastern Classic
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• no.54
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• pp.387-416
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• 2014

This article explored the duplicity relation between the Daxue/Zhongyong of Confucianism and the Yonghobigyeol of Taoism, which was advocated by Bongwoo Gwon Tae-hoon, who was a Confucian scholar and the progenitor of Sundoism. The view of Bongwoo Gwon Tae-hoon was that the Confucian scriptures that contain the mind control method handed down from Confucius are Daxue, Zhongyong and Zhouyixicichuan (周易繫辭傳). His another view was that Zhuzi (朱子) intentionally did not expose the original object of Confucian mind control method in the interpretation of Sangangling (三綱領) of Daxuezhangju (大學章句) annotated by him, since he was invoked by the contemporary logic of Sung Period (宋代). Bongwoo Gwon Tae-hoon added a new annotation on Daxue Sangangling and tried to disclose the original object of Confucian mind control method through new interpretation by explaining the implied meaning of character '中' (zhong) of Zhongyong Yunzhijuezhong (允執厥中) by way of Iljungron (一中論). In addition to this new interpretation, Bongwoo Gwon Tae-hoon took the Yuanxiangfa (原象法), which Confucius compiled as the extract of Yijing (易經) from Zhouyixicichuan (周易繫辭傳), as the core of Confucian metaphysical philosophy study. He suggested Yuanxiangfa as a methodology to reach the ultimate target of study together with the Yonghobigyeol of Taoism and paid attention to the close relationship between the two. Bongwoo Gwon Tae-hoon verified the original object of Daxue by new interpretation on Daxue Sangangling, left an analytical thought on the consistency among Daxue, Zhongyong and Xicichuan (繫辭傳) and the study method of Igyohabil (異敎合一), where he integrated the principle of Taoism and Confucianism. Bongwoo Gwon Tae-hoon left a new topic to Korean world of thought, which is as important as the Seondanhosuron (禪丹互修論) of Cheonghaja Gwon Geuk-jung (靑霞子 權克中) in Joseon Period.

• The Journal of Korean Philosophical History
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• no.29
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• pp.255-280
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• 2010

Zhang Bo-duan compiled about internal alchemy in Taoism. Although he lived in the mundane world, he wished to seek theory on neidan of Taoism(internal alchemy). After finding enlightenment, he elucidated that the enlightenment was a state of rising above world not needed to leave the world. After ages, he was admired as the founder of Taoism in Southern school and his Oh Jin Peon which contents internal alchemy was considered seriously to have more than 30 people who annotated with it until Ch'ing Empire. At his age of 80, he met the real person who gave him theory on neidan of Taoism(internal alchemy), its preface tells that he organized its main point, and then wrote Oh Jin Peon with it in 1075. Generally Zhang Bo-duan was known to leave three books as Oh Jin Peon, Guem Dan Sa Baek Ja, and Cheung Hwa Bi Mun, most of critics have been studying on the basis of them. However, it is not correct whether all of them is his writings and there is not exact analysis but simple belief about it. I think accuracy and details are indispensible in philosophical approach. The study not having verification about primary data is no more than a visionary projet which soon collapses. So the purpose of this study is adding the detail analysis on it and making its exact basis of philosophical approach. Zhang Bo-duan over his age of 80, became enlightened, in his old age handed down his student the secret as a record and theory on neidan of Taoism(internal alchemy). And not in his living but after his dying his status was soared. Because of his high status in internal alchemy Taoism, it seems that there are more interest in it and some published books which just leave his name. In this study, I accept Oh Jin Peon as a his real writing among unsure his writings and criticize systematically and classify its characteristics. And I demonstrate that Guem Dan Sa Baek Ja, Cheung Hwa Bi Mun couldn't be his real writings, these could be forgeries by posterity, with proposing some basis of the argument.