• Sijohaknonchong
• /
• v.30
• /
• pp.165-188
• /
• 2009

This paper is an analysis about Ahn, Jasan's theory of Sijo. He comprehended that Korean classical poetry is not a literary genre written in letters but a music genre sung orally, because he minutely investigated old books under the situation without preconceptions. Ahn, who had a thorough knowledge on our native music or literature, had an exact recognition about Sijo. He had analyzed existence of Sijo after commenting Sijo's true nature, whenever he discuss. His attitude was possible for his recognition like that. The first step of Ahn, Jasan's theory of Sijo is source of Sijo searched for identity of Sijo. Generic source, metrics, poetical idea, and history are written well in the paper. Establishment of Sijo's poetic identity is second step's discourse about Ahn's theory of Sijo, the contents are integrated in his book Poetics of Sijo poetry. He became to discuss Sijo as a regular poetry, even in this book. Especially a minute discussion about theory of Sijo's phrase and lines was accomplished in this time, theory of metrics based on meter and rhythm was a core discussion of this time too. Although his scholarly opinions are not refined comparing to the scholars of later ages, we can say that his opinions clearly worked a role of exemplary precedent. His opinions were other scholars ahead, nevertheless he had been neglected by researchers for not belonging to major group against his will. For this reason, I think Ahn's status in history of Sijo study has to be readjusted.

• (The)Study of the Eastern Classic
• /
• no.55
• /
• pp.9-33
• /
• 2014

이 논문은 중국 남송시대 성리학의 집대성자인 주자(朱子)(1130-1200)가 "중용"을 어떻게 분장절(分章節)하고, 그 구성을 어떻게 이해하였으며, 나아가 "중용"을 어떤 책으로 규정하면서 어떤 입장을 갖고 해석하였는지를 살펴보는 것을 목표로 한다. 주자는 이정(二程)형제가 "중용"을 "공문(孔門)에서 전한 심법(心法)"으로 정의한 입장을 수용하면서, "중용(中庸)"을 표창(表彰)하여 "예기(禮記)"에서 분리 독립시켜 사서(四書)의 하나로 정립하였다. 그는 40세 전후에 "장구" 및 "혹문"의 초고를 완성하고, 20여년 간 수정한 끝에 "중용장구"의 서문을 썼다. 주자는 "중용"이란 글을 최초로 나름의 원칙을 갖고 유기적인 체계속에서 33장으로 분장(分章)하고, 사대절(四大節) 혹은 육대절(六大節)로 그 체계를 나누었다. 그는 이러한 분장절(分章節)을 통해 "중용"이란 책은 중화(中和), 중용(中庸), 군자지도(君子之道)의 비은(費隱), 천도(天道)로서의 성(誠)과 인도(人道)로서의 성지(誠之), 그리고 천인합일의 길을 제시한 책으로 구성되어 있다고 말하였다. 나아가 우리는 주자가 "중용"이란 책을 공자의 손자인 자사(子思)가 도통의 단서를 계승하기 위해서 기술한 책이라고 말하면서, "서경(書經)" "대우모(大禹謨)"의 구절과 "중용"의 내용이 합치된다고 하는 주장을 살폈다. 마지막으로 우리는 주자의 "중용"해석에서 나타난 특징을 살펴보았다. 주자는 나름의 일관된 철학적 형이상학적 입장을 갖고 "중용"을 해석하였는데, 그의 해석에는 이기론(理氣論), 이일분수설(理一分殊說), 성즉리(性卽理), 성발위정론(性發爲情論), 그리고 존양(存養) 성찰(省察)의 수양법 등이 고스란히 반영되어 있다는 것을 살폈다. 그리고 우리는 주자가 이런 "중용" 해석을 통해 유학의 정통성을 정립함과 동시에 도불(道佛)을 위시한 여타 학파를 비판 극복하려고 했다는 점을 살폈다.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.223-248
• /
• 2012

This research is to investigate his creative perspective to Deahak through Seoktan Lee Shin-Ui's Daehakcharok. Lee Shin-Ui is a scholar and politician in the middle of Joseon Dynasty. His ancestral home is Jeonui. The honor name is Gyeongchik and pen name is Seoktan. The posthumous name is MunJeong. His Daehakcharok was written in the process of taking basic foundation as the politic leader. It was a record that he usually wrote down things realized after reading Deahakjanggu. Seoktan clearly classified the meaning of Jang (chapter) and Gu (phrase) as the structure of Deahakjanggu, and created new realm about the method of classified study. In the preface of Deahakjanggu, he emphasized that the core of Deahak is in Gyeong (敬, respect or honor), and clarified that Deahak deals with Sim (心, mind) and Seong (性, human nature). In the interpretation of Daehakdeajeon, he thought that the core of Samgangnyeong (三綱領, three doctrines or essential principles) depended on Myeong (明, realizing), Shin (新, taking re-newness), and Ji (止, achieving) as the meaning of 'realizing, taking re-newness, and achieving', and interpreted the context of Tao (道, the way), Myeong (明, realizing), and Deuk (德, virtue) in detail. In addition, he interpreted various concepts and meaning of Deahak with Myeongmyeongdeuk (明明德, realizing human nature) and Sinmin (新民, renewing people) as relationship with Ji(知, realization), Haeng(行, practice), Che(體, main structure), and Yong (用, dealing with), and developed Neo-Confucianism deeply. In case of the main interpretation of Deahakjanggu, he analytically reviewed 50 phrases one by one throughout 10 total chapters. In case of chapter five which includes Zhuzi's the theory of Gyeokmul (格物, approaching things or persons), he interpreted it in three parts and classified Gyeokmulchiji (格物致知, approaching things or persons and then realizing their nature) about researching deeply of principle and each thing, and Mulgyeokjiji (物格知至, approaching things or persons and then realizing them) about all things. He arranged in order of 'principle- researching-result' as well. In final, chapter ten showing the core of politic thought emphasized the way of Hyeolgu (?矩, considering others' situation through his/her own experience) intensively and informed that it is the best virtue for a governor.

• (The)Study of the Eastern Classic
• /
• no.54
• /
• pp.125-153
• /
• 2014

이 글은 다산 정약용의 "중용자잠"과 "중용강의"를 주자의 "중용장구" 및 "중용혹문"과 비교 고찰함으로써, 다산의 "중용"의 해석에 나타난 경학적 특징을 드러내는 것을 목적으로 한다. 다산의 "중용"해석을 살펴보려는 우리는 우선 "중용"에 대한 다산의 분장절(分章節), 그리고 "중용"이란 책의 성격을 규정하는 데에서 출발하였다. 주자는 "중용"을 이학(理學)의 관점에서 이해하였지만, 다산은 천명(天命)으로 일관된 책으로 규정하면서 '소사상제지학(昭事上帝之學)'으로 규정하고 있다. II장에서는 '중용(中庸)'을 어떻게 규정하고 있는지를 살펴보았다. 주자는 '중(中)'을 불편불의무과불급지명(不偏不倚無過不及之名)으로 규정하고, 용(庸)은 평상(平常)이라고 정의했다. 이에 대해 다산은 중용(中庸)의 연원에 천착하면서, 중(中)에 대한 주자의 정의는 수용하지만, 용(庸)에 대한 해석에는 반대의 입장을 표명하면서 용(庸)이란 경상(經常) 혹은 항상(恒常)으로 해석해야 한다고 주장한다. III장에서는 주자와 다산의 "중용" 해석에서 가장 큰 대비 점을 이루는 구절을 살펴보았다. 그것은 곧 수장(首章)의 구절에서 "군자(君子) 계신호기소불도(戒愼乎其所不睹) 공구호기소불문(恐懼乎其所不聞)"에서 '불도불문(不睹不聞)', "막견호은(莫見乎隱) 막현호미(幕顯乎微)"에서 '은미(隱微)와 신독(愼獨), 그리고 "희노애락지미발(喜怒哀樂之未發) 위지중(謂之中) 발이개중절(發而皆中節) 위지화(謂之和)"에서 '미발(未發)'이라는 구절을 어떻게 해석할 것인가와 연관된다. 여기서 주자는 이학(理學)의 관점에 입각한 해석을 제시했으며, 다산은 상제학(上帝學)의 관점에서 실천지향적 해석을 제시함을 고찰하였다. 주자는 성정(性情)의 체용론의 관점에서 이 구절을 해석했지만, 다산은 모두 상제(上帝)의 조임(照臨)을 자각한 신독군자의 계신공구(戒愼恐懼)로 해석함을 살펴보았다.

• The Journal of The Korea Institute of Intelligent Transport Systems
• /
• v.19 no.2
• /
• pp.89-103
• /
• 2020

As we face an aging society, the demand for personal mobility for disabled and aged people is increasing. In fact, as of 2017, the number of electric wheelchair in the country continues to increase to 90,000. However, people with disabilities and seniors are more likely to have accidents while driving, because their judgment and coordination are inferior to normal people. One of the causes of the accident is the interference of personal vehicle steering control due to unbalanced road surface conditions. In this paper, we introduce a encoder type semantic segmentation algorithm that can recognize road conditions at high speed to prevent such accidents. To this end, more than 1,500 training data and 150 test data including road surface damage were newly secured. With the data, we proposed a deep neural network composed of encoder stages, unlike the Auto-encoding type consisting of encoder and decoder stages. Compared to the conventional method, this deep neural network has a 4.45% increase in mean accuracy, a 59.2% decrease in parameters, and an 11.9% increase in computation speed. It is expected that safe personal transportation will be come soon by utilizing such high speed algorithm.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.32 no.4
• /
• pp.24-36
• /
• 2014

The result of the research conducted for the purpose of investigating the semantic value and the layout of the Cheongryu Gugok of Dorimsa Valley, which exhibits a high level of completeness and scenic preservation value among the three gugoks distributed in the area around Mt. Dongak of Gogseong is as follows.4) The area around Cheongryu Gugok shows a case where the gugok culture, which has been enjoyed as a model of the Neo-Confucianism culture and bedrock scenery, such as waterfall, riverside, pond, and flatland, following the beautiful valley, has been actually substituted, and is an outstanding scenery site as stated in a local map of Gokseong-hyeon in 1872 as "Samnam Jeil Amban Gyeryu Cheongryu-dong(三南第一巖盤溪流 淸流洞: Cheongryu-dong, the best rock mooring in the Samnam area)." Cheongryu Gugok, which is differentiated through the seasonal scenery and epigrams established on both land route and waterway, was probably established by the lead of Sun-tae Jeong(丁舜泰, ?~1916) and Byeong-sun Cho(曺秉順, 1876~1921) before 1916 during the Japanese colonization period. However, based on the fact that a number of Janggugiso of ancient sages, such as political activists, Buddhist leaders, and Neo-Confucian scholars, have been established, it is presumed to have been utilized as a hermit site and scenery site visited by masters from long ago. Cheongryu Gugok, which is formed on the rock floor of the bed rock of Dorimsa Valley, is formed in a total length of 1.2km and average gok(曲) length of 149m on a mountain type stream, which appears to be shorter compared to other gugoks in Korea. The rock writings of the three gugoks in Mt. Dongak, such as Cheongryu Gugok, which was the only one verified in the Jeonnam area, total 165 in number, which is determined to be the assembly place for the highest number of rock writings in the nation. In particular, a result of analyzing the rock writings in Cheongryu Gugok totaling 112 places showed 49pieces(43.8%) with the meaning of 'moral training' in epigram, 21pieces (18.8%) of human life, 16pieces(14.2%) of seasonal scenery, and 12pieces(10.6%) of Janggugiso such as Jangguchur, and the ratio occupied by poem verses appeared to be six cases(3.6%). Sweyeonmun(鎖烟門), which was the first gok of land route, and Jesiinganbyeolyucheon(除是人間別有天) which was the ninth gok of the waterway, corresponds to the Hongdanyeonse(虹斷烟鎖) of the first gok and Jesiinganbyeolyucheon of the ninth gok established in Jaecheon, Chungbuk by Se-hwa Park(朴世和, 1834~1910), which is inferred to be the name of Gugok having the same origin. In addition, the Daeeunbyeong(大隱屛) of the sixth gok. of land route corresponds to the Chu Hsi's Wuyi-Gugok of the seventh gok, which is acknowledged as the basis for Gugok Wollim, and the rock writings and stonework of 'Amseojae(巖棲齋)' and 'Pogyeongjae(抱經齋)' between the seventh gok and eighth gok is a trace comparable with Wuyi Jeongsa(武夷精舍) placed below Wuyi Gugok Eunbyeon-bong, which is understood to be the activity base of Cheongryu-dong of the Giho Sarim(畿湖士林). The rock writings in the Mt. Dongak area, including famous sayings by masters such as Sunsaeuhje(鮮史御帝, Emperor Gojong), Bogahyowoo(保家孝友, Emperor Gojong), Manchunmungywol(萬川明月, King Joengjo), Biryeobudong(非禮不動, Chongzhen Emperor of the Ming Dynasty)', Samusa(思無邪, Euijong of the Ming Dynasty), Baksechungpwoong(百世淸風, Chu Hsi), and Chungryususuk-Dongakpungkyung(淸流水石 動樂風景, Heungseon Daewongun) can be said to be a repository of semantic symbolic cultural scenery, instead of only expressing Confucian aesthetics. In addition, Cheongryu Gugok is noticeable with its feature as a cluster of cultural scenery of the three religions of Confucian-Buddhism-Taoism, where the Confucianism value system, Buddhist concept, and Taoist concept co-exists for mind training and cultivation. Cheongryu Gugok has a semantic feature and spatial character as a basis for history and cultural struggle for the Anti-Japan spirit that has been conceived during the process of establishing and utilizing the spirit of the learning, loyalty for the Emperor and expulsion of barbarians, and inspiration of Anti-Japan force, by inheriting the sense of Dotong(道統) of Neo-Confucianism by the Confucian scholar class at the end of the Joseon era that is represented by Ik-hyun Choi(崔益鉉, 1833~1906), Woo Jeon(田愚, 1841~1922), Woo-man Gi(奇宇萬, 1846~1916), Byung-sun Song(宋秉璿, 1836~1905), and Hyeon Hwang(黃玹, 1855~1910).

• Journal of Sasang Constitutional Medicine
• /
• v.31 no.1
• /
• pp.13-25
• /
• 2019

Objectives Lee Je-Ma's Sasang-philosophy that was discussed in Donguisusebowon is Maeumron and Qi-philosophy. Sasang-philosophy has a direct origin to Mencius, which discusses the Maeumron of Confucianism. Therefore the relationship between Maeumron of Donguisusebowon and Mencius Chapter 3 will be examined. Methods Materials and references were collected about the literature survey. Lee Je-Ma's books such as Donguisusebowon, Gyeokchigo and a book of Confucianism including the Mencius. Results and Conclusions Hoyeonjiqi in 'Sadanron' of Donguisusebowon encompasses the Qi of metaphysical personality and physiological Qi, and it can be seen that it is the Qi that fuses body and mind together. Benevolence, righteousness, propriety and wisdom are directly linked to the personal mind of Sasangin. Unlike the mencius's four clues of virtue, the Sadan is discussed in terms of the large and small organs in four constitution such sa lungs, spleen, liver, and kidneys. Next, In the relationship between Taesim of 'Whoakchungron' and greed of Mencius, if discuss a relationships between 'I understand language' and Taesim, Deceptive speech connects with the dogmatism of Soeumin, Licentious speech connects with indulgence of Taeumin, Crooked speech connects with laziness of Soyangin and Evasive speech connects with selfishness of Taeyangin. Also in the relationship between taking delight gladness without real cause idleness arrogant and Taesim, taking Delight connects with the dogmatism of Soeumin, Gladness without real cause connects with selfishness of Taeyangin, Idleness connects with laziness of Soyangin, and Arrogant connects with indulgence of Taeumin. The next thing, people of Four types of 'Gwangjeseol' coincide with Mencius. Also Love benevolence and enjoy goodness, Envy benevolence and jealous talent in the 'Gwangjeseol' are able to find the source directly in Mencius.

• (The)Study of the Eastern Classic
• /
• no.55
• /
• pp.35-58
• /
• 2014

This thesis is about Chungyongkugyongyonui(中庸九經衍義) by HoiJae Lee Eon Jeok (1491~1553). As many know, he was one of the philosophers representing the 16th century who played a great role in making the Zhūzǐ's Neo-Confucianism settle down in Joseon society through the dispute on TaeGeuk (太極) against Cho Han Bo (?~?). He was also the scholar who firmly established the theoretical system of the Idea for Proper Governance (至治主義). The Supplementary Explanation to the Chapters and Phrases of the Great Studies (大學章句補遺) and the Transcript of Nine Annotations on the Middle Way (中庸九經衍義) were written to argue his thoughts of the Idea for Proper Governance shown in the Great Studies (大學) and the Middle Way (中庸). He said that the Great Studies was more specific in the clauses for the justice of training oneself while the Middle Way more detail in the clauses for the justice of governor. That is, he thought that those books were in the relation of the in-and-outside, so that he argued that kings should take both justices of such for governance. Especially the Transcript of Nine Annotations on the Middle Way was written by following the way of the Annotation Transcript of the Great Studies (大學衍義) by Jin Deok Su (眞德秀), a scholar of Song Dynasty and the Supplementary Explanation to the Annotation Transcript of the Great Studies (大學衍義補) in order to make the King MyeongJong of that period realize the Proper Governance of the Two Great Emperors and Three Great Kings of Ancient China, which greatly influenced the Ten Figures of the Studies for the Great Man (聖學十圖) by ToiGye Lee Hwang and the Abstract of the Studies for the Great Man (聖學輯要) by YulGok Lee Yi.

• Journal of the Daesoon Academy of Sciences
• /
• v.41
• /
• pp.1-25
• /
• 2022

This paper examines whether the dynamic and practical nature of Daoism has a significant relationship with the messianic figure Kang Jeungsan (姜甑山) via Honam (湖南) Daoism's Jinindaemangron (眞人待望論, discourse on awaiting an immortal). To this end, the historical implementation of Daoism's social transformation of consciousness in China and Korea is explored, and then the circumstances of Honam Daoism, in particular, are considered. Following that, analysis turns to the 'Jinindaemangron' in the late Joseon Dynasty that developed in Honam. As a result of the discussion, Daoism's social transformation of consciousness was expressed in China through the anti-establishment activities of the early Daoist groups such as Wudoumidao (五斗米道) and Taipingdao (太平道), movements that sought to build utopias. Throughout this process, the term, zhenren (眞人, 'jinin' in Korean), that originally meant 'master,' was transformed into the idea of a future savior. In the case of Korea, the dynamic and practical nature of Daoism can be found in the preface of Nanrang tombstone (鸞郎碑序) written by Choi Chi-won (崔致遠) which was later inherited by the Danhak sect (丹學派) practitioners who struggled against Buddhist monastics. Additionally, examined is the Docham theory of geomancy (圖讖說) that rose after Goryeo, the prophecy of 'Mokjadeuksul (木子得國說 a Lee clansman shall attain the kingdom)' that appeared thereafter, and the Prophecies of Jeong Gam (鄭鑑錄)'s 'Jinindaemangron' in the Joseon Dynasty. Next, the circumstances of Honam Daoism can be considered with regards ti Choi Chi-won and Doseon (道詵) in ancient times, and it can be confirmed that Nam Gung-du (南宮斗) and Kwon Geuk-jung (權克中) were entangled behind Kang Jeungsan. The close relationship among the Daoist Jeong family of Onyang (溫陽鄭氏), the Koh family of Jangheung (長興 高氏), and Kwon Geuk-jung was also confirmed in this study. Finally, in dealing with the 'Jinindaemangron' of Honam in the late Joseon Dynasty and the birth of Kang Jeungsan, Honam Daoism's intense consciousness of social transformation receives first focus, and this is expressed through Prophecies of Jeong Gam, and the religious ideologies of Donghak (東學) and Namhak (南學). These expressions are analyzed through Song of Gungeul (弓乙歌), composed by Jeongryeom (鄭磏), and through Daesoon Jinrihoe's The Canonical Scripture (典經). As a result, it can be confirmed that the messianic significance of the Kang Jeungsan's advent lay on the basis of the people's desire for an ideal future, which is a notion that had been ripening for several centuries.

• Pediatric Infection and Vaccine
• /
• v.8 no.2
• /
• pp.199-205
• /
• 2001

Purpose : Since the first report of vancomycin-resistant enterococci(VRE) in 1986, the resistance to vancomycin in enterococci has been increasingly rapidly. In this study, we investigated the clinical manifestations of pediatric patients with VRE and the pattern of the antibiotic use with increasing the rate of VRE in pediatrics Methods : We studied retrospectively 36 pediatric patients who were isolated VRE from January 1998 to December 2000. We classified patients into ICU and non ICU groups and reviewed species of VRE, specimens in which VRE were first detected and procedures performed before VRE detected. Results : We have found that the number of pediatric patients isolated VRE is increasingly annually in this study. In addition, the number of VRE-isolation in the ICU group and in patients who were operated or who underwent active procedures is much higher than that of in the non ICU group and in patients who were taken medication only. Enterococcus faecium is the main species of VRE. VRE showed high resistance to almost all antibiotics except tetracycline, and resistance was closely related to the duration of hospitalization and history of the antibiotic use. The proportion of the cephalosporin use was higher than any other antibiotic before VRE detection. In contrast, that of teicoplanin was higher than any other antibiotic after VRE detection(P<0.05). The cases of superinfection is higher in the ICU group than in non ICU group. Conclusion : In the hospital level, prevention of nosocomial infection through proper administrative policies, through surveillance of high risk VRE regions and prudent antibiotic use can prevent VRE outbreaks and corresponding side effects.