• The Science & Technology
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• v.30 no.3 s.334
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• pp.72-74
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• 1997

과학의 달, 4월의 문화인물로 선정된 조선조의 지리학자 이중환은 우리나라 지리학의 중시조. 그의 대표작 택리지는 우리의 전통적 풍수지리학을 반쯤 섞고 거기에 근대 지리학의 성격을 가미했다. 이 택리지는 사대부가 어디 살아야 할 것인가를 가르치기 위한 책으로 지리ㆍ생리ㆍ인심ㆍ산수 등 4가지로 나눠 설명했는데 이책은 1750년쯤 쓴 것으로 보인다.

• 월간낙농육우
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• v.29 no.12
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• pp.150-155
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• 2009

송장목장은 그야말로 땅과 함께 더불어 사는 '시골 목장'이다. 착유소가 33마리. 결코 대농이라 부를 수 없는 규모로 우유 뿐 아니라 쌀부터 버섯, 고추, 마늘 등 어지간한 농산물을 목장 주변 곳곳에서 직접 농사지어 먹고 있다. 그래서 목장을 찾은 이들에게 이것저것 내줄 것이 많은, 인심 좋은 '시골집' 이다.

• The Journal of Korean Philosophical History
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• no.58
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• pp.307-336
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• 2018

This paper traces the historical genealogy of the subjectivity and the silsim (實心, true mind) that appear in Jeong In-Bo's "gukhak" (國學, the national learning) thought and illuminates its characteristics. In the modern East Asian history of thought, the beginning of the emergence of subjectivity and the silsim as the main philosophical topic comes from the Neo-Confucianism of Song Dynasty in China. Cheng Yi is the first thinker to emphasize subjectivity and consciousness. Zhu Xi and Wang Yang-ming inherit the Neo-Confucian thought based on Cheng Yi's principle of subjectivity, but only show difference in methodology. In the Chosun Dynasty, Jeong Je-Doo and his School were one example of the Neo-Confucian spirit of subjectivity and the silsim. Although Jeong In-Bo (鄭寅普) belongs to Jeong Je-Doo's school of Ganghwa in the school curriculum, he has only used it methodologically since he believed that Yangming's learning is more effective in the awareness and practice of the silsim. Especially noteworthy is that the principle of subjectivity led Jeong In-Bo to follow the frame of Zhu Xi's moral theory. Jeong's claim that selfish desire (jasasim 自私心) should be controlled by a conscious mind (silsim) being aware of the right and 'ought to do' corresponds to Zhu Xi's view that the moral mind (dosim 道心) should be selected in the conflict situation between sensual desire (insim 人心) and moral consciousness so that the insim should be supervised by the dosim. Such ethics is a position to emphasize the inner motive and the sense of duty of conduct, and there is no fundamental difference in Zhu Xi and Wang Yang-ming. At least on this point, it is necessary to look at modern and contemporary Korean studies from the perspective of continuity, not discontinuity from Confucian tradition.

• (The)Study of the Eastern Classic
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• no.57
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• pp.9-40
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• 2014

This article focuses on Yeheon's consideration and solution for the hostile of social circumstances during the time of the Japanese invasions. Yeheon thought that the Chosun dynasty must have faced such disorder before the war happened. People including the king and his subjects did not live their life according to the righteous principle, and the state was not under control in a way that it should accomplish the Dao. Yeheon thought that the Japanese invasion, which is more like a flood or certain disasters, was not primarily responsible for the harshest of environments. Yeheon paid his attention to the fact that even after the Japanese invasions ended, people were still in disorder losing their mind-and-heart. People's mind-and-heart became that of animals because of starvation and disease. This is because the government made people trapped in a difficult situation by forcing them to prepare for military operations, rather than taking care of them. As a result, in Yeheon's view, the main cause of the social disorder was people's lack of mind-and-heart, which brought about their actions of brutality like those of animals. Although Yeheon himself did not form righteous armies, he instead suggested a right path to overcome and solve the social disorder by describing and analyzing in detail the reality of the war as well as the problems of policies. In particular, Yeheon studied the Zhou yi at the time because understanding the principle of fortune and misfortune, as well as the rise and fall of a state, could give a proper solution to the social turmoil of his times. In Yeheon's eyes, the most important thing to do in the time of people's losing mind-and-heart was to follow li and accomplish the Dao in their daily life. And this was what he, as a gentleman, should do. Yeheon thought that in spite of the harshest of environments, one can still preserve one's grace and dignity, which would overcome one's adversity. This gives us the following questions: should one put aside one's grace and dignity to overcome wartime perils? Or in so doing, one should face more severe time after a short period of peace and stability? These questions concern the relationship between one's morality and the state's responsibility, and what is the right way of doing one's duty to the state is the main philosophical subject in this article.

• The Journal of Korean Philosophical History
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• no.42
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• pp.39-70
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• 2014

Neo-Confucianism of Myungjae Yoon Jeung either accepted Yulgok Neo-Confucianism as it was or modified it. In this study, his Neo-Confucianism was divided into acceptance and modification in Yulgok Neo-Confucianism and examined. In the acceptance of Yulgok Neo-Confucianism, it was clarified that Neo-Confucianism of Myungjae Yoon Jeung thoroughly inherited characteristics of Yulgok Neo-Confucianism, including 'Yiguijimyo', 'Yitongguiguk' and 'Guibalyiseungildo'. However, Myungjae was not just satisfied with inheriting Yulgok Neo-Confucianism as it was, but modified and inherited the theory of Yulgok by suggesting his own original preaching. There were three original preaching of his in overall; 'emphasis on the control of Li', 'argument method on a theory of gaining knowledge by the study of things', and 'perception on moral mind, human mind and human desire'. Ultimately, it is concluded that Myungjae modified, inherited and developed Yulgok Neo-Confucianism to adjust a theory of Neo-Confucianism in a position of 'Yiguijimyo', based on 'a theory of Guibalyiseungildo' of Yulgok as a Confucian scholar of Giho school. It is consistent with his life philosophy that he avoided speculative arguments on Neo-Confucianism and pursued solid study(實工) with solid mind(實心). It is also consistent with his view of learning that he believed that theories of ancient sages were already rich that we should read them and practice their true knowledge(眞知), and making an effort on writing regardless of them was not a study of Mushil(務實). However, due to his younger students, he was classified as a scholar who emphasized the control of 'Li' the most in Yulgok school, and a new academic tie of Giho Soron was created. It is the most important significance that Neo-Confucianism of Myungjae has in that of Giho.

• The Korea Swine Journal
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• v.20 no.3 s.223
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• pp.98-99
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• 1998

농업은 인간성의 보고이다. 전체인구에 대한 농업인구비율이 점점 낮아지고 있는것이, 나빠지고 있는 우리네의 인심과 비례하는 듯이 느껴진다. 농업을 사랑하고, 농업인의 위상을 높히기 위해 개인적인 이익보다는 농업인 전체를 진정으로 먼저 생각하는 사람이 아쉽다. 본회 윤주성 이사는 평생을 양돈에 몸 바쳐 왔으며, 양돈인의 위상을 드높히는 데 누구보다도 더 열심히 노력을 한 사람중에 한명이다. 영세하고 무지했던 한국의 양돈을 새로이 일깨우기 위해 앞장서서 젊은 시절을 보냈으며, 양돈을 시작하는 후배들에게 귀감이 되고자 지금도 몸으로 실천하고 있는, 어쩌면 고집스럽기도 한 우리의 양돈가가 바로 그다.

• 프린팅코리아
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• s.16
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• pp.100-105
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• 2003

애연가들운 '밥은 굶어도 담배는 굶을 수 없다'고 한다. 해방 후 담배가 부족하여 배급제를 실시하자 꼭두새벽부터 번호표를 받기 위해서 줄을 서곤 했다. 피난 시절엔 길바닥에 버려진 꽁초를 주어 모아 궐련을 만든 사제 담배도 등장했다. 이도 구하기 힘들면 사전을 찢어 입담배를 말아 피우기도 했다. 지금에야 흔한 것이 담배인심이고 또한 사람들이 만나면 의례 먼저 귄하는 것이 커피나 담배다. 자연스럽게 귄하면서 친숙하게 다가갈 수 있는 것이 담배가 아닌가 싶다. 하지만 사람들은 담배가 인간에게 해로운 것임을알면서도 줄기차게 피워대며 그 중독 속에시 헤어 나오지 못하고 있다.

• KOREAN POULTRY JOURNAL
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• v.33 no.7 s.381
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• pp.72-74
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• 2001

여름 방학이 되면 대학생들은 '농촌봉사활동' 흔히 '농활' 이라는 것을 간다. 나도 학생이었을 적에 몇 번의 농활 경험이 있다. 평소에 하지 않았던 일들을 하기에 몸은 많이 힘들고 지치지만, 농민들의 푸짐한 인심에 많은 힘을 얻는다. 논에 들어가 잘 구분도 되지 않는 피를 뽑고, 밭에 나가 담배잎을 따고, 목장에 가서 소똥을 치우고, 닭장을 해체하기도 했다. 그렇게 많은 일들 중에서 끔찍하게도 하기 싫었던 일이 닭장을 청소하는 일이었다. 무더운 여름에 환기도 잘 되지 않는 닭장에 들어가 계분을 치운다는 것은 그 악취와 사우나를 방불케하는 계사의 온도는 일하는것을 고통스럽게 만든다. 이러한 악취의 원인은 다양하며, 연변도 그 원인 중에 하나이다.

• 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".

• (The)Study of the Eastern Classic
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• no.35
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• pp.243-274
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• 2009

This paper attempts to explore the theory of self-cultivation(修養論) for the Unity of Heaven and Man, Mind and Nature(天人心性合一) in the Doctrine of the Mean(中庸). In the unity of heaven and Man, the meaning of the way of Heaven are doctrine of the Mean, sincerity, Nature, Sage, five ways forward, mind of the way, and the meaning of the way of man are thinking to be Cheng(誠之), secularity, the way, education, three methods of excelling, the way of man. The way of Heaven(天道) is the principle of the Universe and give the original Nature to Mankind. The way of Man(人道) is what man should do to accomplish the way of Heaven, and in that process, the unity of Heaven and Man accomplished. The unity of the mand and nature explained by the concept of mind's equilibrium-harmony. When the emotion arise rightly by rectifying mind, the mind unify with the original nature. After the unity of Heaven and Man and the unity of mind and nature, the whole world can governed by nine guidelines(九經) on the base of self-cultivation. There are several methods to get the unity of Heaven and Man and the unity of mind and nature. These are represented by the preserving mind and extending knowledge. In that methods, right timing by watchful when alone, loyalty-sympathetic understanding, selecting Goodness and holding on to it firmly, and fulfilling the mind's equilibrium-harmony