• Korean Architects
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• s.645
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• pp.88-91
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• 2023

• Journal of Korean Medical classics
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• v.20 no.4
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• pp.297-310
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• 2007

통과대장석순재심적생리방면적천발적연구(通過對張錫純在心的生理方面的闡發的硏究), 득출여하결론(得出如下結論). 혈내생어심화(血內生於心火), 병의뢰대기이운행. 대기이원기위본(大氣以元氣爲本), 원기생어명문혈(元氣生於命門穴), 수수곡지기적배양(受水穀之氣的培養), 류어흉중(留於胸中), 차흉중대기칭위종기(此胸中大氣稱爲宗氣). 군화내시발어심중지양중지화(君火乃是發於心中之陽中之火), 가소화비위지음식물(可消化脾胃之飮食物), 군화하행즉상화왕성(君火下行則相火旺成), 하원변득온난(下元變得溫暖). 상화원어명문혈(相火源於命門穴), 순삼초적유막(망유)여심포결상연(循三焦的油膜(網油)與心包結相連), 개속어화(皆屬於火), 진견어우수척부맥(診見於右手尺部脈). 선천지군화내단전지원양(先天之君火乃丹田之元陽), 상화내명문지화(相火乃命門之火); 후천지군화내심화(後天之君火乃心火), 상화역위명문지화(相火亦爲命門之火), 이속어담중기생지화(而屬於膽中寄生之火). 원양지화여명문상화(元陽之火與命門相火), 가소화대소장적음식(可消化大小腸的飮食), 상초지심화여중초지담화(上焦之心火與中焦之膽火), 가소화위중적음식(可消化胃中的飮食). 장석순종합료서방인제출적신명재뇌적학설(張錫純綜合了西方人提出的神明在腦的學說), 단경적원신설(丹經的元神說), 이급"두자정명지부"화"심자군주지궁(以及"頭者精明之府"和"心者君主之宮), 신명출언"지설(神明出焉"之說), 인위뇌내신명지체(認爲腦乃神明之體), 위원신소거(爲元神所居), 심내신명지용(心乃神明之用), 위식신작용지소(爲識神作用之所).

• KOREAN JOURNAL OF CROP SCIENCE
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• v.57 no.3
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• pp.248-253
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• 2012

Demand is increasing for new functional and health food such as natually colored or flavored rices. Shinongheugchal, Shinmyeongheugchal, colored glutinous rice, were breed as new variety in Jeollabuk-do ARES. Shinongheugchal and Shinmyeongheugchal are medium to late maturing cultivars and higher than Heugnambyeo in term of C3G content. It was conducted to improve the quality of Shinongheugchal, Shinmyeongheugchal in different cultivation regions, transplanting time. The cultivation regions was Jinan (mid-mountainous area) and Iksan (plain area). Transplanting time was May. 20, May. 25 May 30 and Jun. 5 in Jinan, that of Iksan was Jun. 5, Jun. 10, Jun. 15 and Jun. 20. The average heading date of Shinongheugchal and Shinmyeongheugchal was Aug. 13, Aug. 19 and Aug. 15, Aug. 22 in Jinan and Iksan. The average yield of Shinongheugchal(brown rice) in Jinan was 514 $kg\;10a^{-1}$ and that of in Iksan was 529 $kg\;10a^{-1}$. The average yield of Shinmyeongheugchal(brown rice) in Jinan was 508 $kg\;10a^{-1}$ and that of in Iksan was 511 $kg\;10a^{-1}$. The average C3G content of Shinongheugchal in Jinan was 273.9 mg/100g, that of in Iksan was 228.2 mg/100g. The average C3G content of Shinmyeongheugchal in Jinan was 126.3 mg/100g, that of in Iksan was 101 mg/100g. The optimal transplanting date was May 30 in Jinan and June 10 in Iksan considering the yield and C3G content in Shinongheugchal. The optimal harvesting date of Shinongheugchal in Iksan was 50 days after heading.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.237-269
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• 2018

This study aims to look into Daesoon Thought from the perspective of Neo-Confucianism. Numinous emptiness (虛靈), wise-awakening (知覺), and divine beings (神明) in the Scripture of the Black Tortoise (Hyeonmu-gyeong) are often mentioned as characteristics of the mind in Neo-Confucianism. Accordingly, this research take up the 'Che-Yong (substance, 體 and function, 用)' of mind by classifying numinous emptiness as Origin-Substance (本體), wise-awaking as function, and divine beings as subjects. Numinous emptiness enables an individual to have been born with Li (理) of Taegeuk (太極), which is a mandate from Heaven and the nature of humanity; whereas one embodies spirit and brightness mind based on Origin-Substance. This numinous emptiness of mind is precisely the mind-spirit. Wise-awakening is a function of mind, which actually awakens numinous emptiness (理) and objects (氣). The mind which realizes the Li of Taegeuk as numinous emptiness is conscientiousness and can be taken as a Dao-Mind. The mind which desires objects refers to the Human Mind or a selfish motive. Such propensity in terms of wise-awakening determines the state of mind. One should reach the state of a quiet mind by wisely awakening through the scripture. Divine beings correspond to metaphysical Origin-Substance and physical objects respectively. In addition, they comprehend all and preside over wise-awakening as subjects. The subject recognizes wise-awakening and responds to it. Mind is a path traveled upon by divine beings as they enter and exit. In this regard, the human mind refers to the organ used by immanent deities, which accumulates physical senses, innermost mental processes, and awakened activities. Furthermore, Transcendental deities also come in and out through mental correspondence, leading to changes in one's physical constitution or personality. This paper focuses on the mind perceived in Daesoon Thought as follows: first, besides the existing spiritual perspective, the research takes a view on surveying numinous emptiness, wise-awakening, and divine beings in Neo-Confucianism. Secondly, the Che-Yong of mind is closely looked into by means of innate numinous emptiness as Che and wise-awakening as Yong. Lastly, the essence, energy, and divinity as well as spiritual soul and physical soul are mentioned according to the concept of an immanent deity. The paper also clarifies the fact that divine beings preside over the mind as subjects.

• Monthly Korean Chicken
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• s.131
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• pp.28-29
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• 2006

(주)하림/ (주)마니커/ (주)신명/ (주)우림인티그레이션/

• Information and Communications Magazine
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• v.16 no.12
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• pp.47-58
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• 1999

• Korea Information Processing Society Review
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• v.6 no.4
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• pp.7.2-17
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• 1999

• The Monthly Technology and Standards
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• s.114
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• pp.34-37
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• 2011

• 대한예방의학회:학술대회논문집
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• 1994.04a
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• pp.213-231
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• 1994

• The Journal of the Korean dental association
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• v.1 no.1
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• pp.101-103
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• 1954