• Journal of the Daesoon Academy of Sciences
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• v.6
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• pp.657-696
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• 1998

• Journal of the Computational Structural Engineering Institute of Korea
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• v.12 no.1
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• pp.67-74
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• 1999

본 문에서는 선체 중앙부의 유한요소 모델링과 진동해석이 수행되었다. 횡부재와 종통부재가 만나 3차원적으로 연결되어 있는 선체구조는 복잡한 구조적 특성 때문에 모델링에 많은 노력이 필요하다. 선수, 선미부에 비해 비교적 부재간의 접속이 간단한 중앙평행부의 진동해석과 같은 경우에는 모델링 기법을 개발해 사용할 수도 있다. 중앙부 횡부재와 종통부재가 만나는 부분의 접속성과 형상표현을 위해 keypoint, super element(SE) 개념을 도입하였고 형성된 SE 들을 isoparametric mapping 기법을 접속된 3차원 부재용으로 개선하여 유한요소로 분할하였다. 진동해석용으로 형성된 선체중앙부 요소망을 ANSYS로 가시화하였고 자유진동해석을 수행하였다.

• (The)Study of the Eastern Classic
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• no.35
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• pp.387-414
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• 2009

This paper looks into the Confucius customs of Yiphu and Seungjung, that is respectively a problem of deciding the successor of the family and a matter of establishing Jongtong (宗統: the proper inheritance line of the family), especially concerning the funerary and ancestor memorial services through Seongho Lee Ik's discussion on proprieties, whose Yeahak (禮學: Studies on Proprieties) is representative of the eighteenth century Yeahak. Seongho Lee Ik sees that there is one penetrating principle that should apply the same concerning Jongtong, regardless whether it is for the state or for a family or whether it is for the royal family or for the gentry in or out of the state service. To establish this one penetrating principle, he emphasizes the manners that fit one's circumstance and social standing, proposed as the theory and practice of 'Seoin-garyea (庶人家禮: Proper customs that even common people with no official titles can practice in marking their important life events like coming-of-age, marriage, and death)'. These two aspects of Seongho seem at odds with each other at a glance. Yet given that he considers that keeping proprietary manners for their own social standings would help secure the fundamental social order, which is of supreme importance to him, it makes sense. Next, the most problematic issues about Seongjung and Yiphu are the timing when one can declare the 'absence of the patriarch' and the manner how one substitutes oneself for the absent patriarch. Seongho sees that it is one thing to 'inherit the Jongtong' and it is another to 'become a next patriarch'. Basically, he does not separate the problem of Jongtong by one's social standings. The real situation involved can be different based on one's social standing, he readily acknowledges. Yet, 'the unchangeable ethical principle between the father and the son' would prevail over the same regardless of classes, he insists. This attitude of his is in line with his philosophy of proprieties and his practical guidance that proposes 'Seoin-Garyea' with an appeal to establish fundamental social order based on the practice of proper manners in accordance of one's social standing as he philosophizes the rules of Jongtong on the base of the one penetrating principle.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.167-199
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• 2022

A majority of religious orders in Jeungsanism believe in Jeungsan as a spiritual entity or incarnation of Maitreya. However, Daesoon Jinrihoe insists that the destiny of Maitreya lasts for fifty-thousand years and the 'gold (金)' associated with the Maitreya icon (Geumsan-sa Temple) symbolizes the 'Later World.' A different Maitreya icon was produced for Daesoon Jinrihoe's Toseong Training Temple Complex. That icon of Maitreya looks similar to the one at Gwanchok-sa Temple. That is because the icon in Daesoon Jinrihoe has been formed in order to emphasize Maitreya as a symbol different from the one in Geumsan-sa Temple. If the Maitreya icon of Geumsan-sa Temple is a core that symbolizes two figures, Jeungsan and his successor, Jeongsan, who inherited his religious orthodoxy, then the Maitreya icon at Toseong Training Temple Complex is a symbol that suggests faith and religious practice from a more conventional perspective. The Maitreya icon in Geumsan-sa Temple deals with issues of religious orthodoxy whereas the icon at Toseong is related to the prophecies on the redemption of people and the advent of Dao-empowered sages. According to Daesoon Thought, Maitreya is not just the future Buddha. He has already descended on the earth in modern times. Due to Jeungsan's descending on the earth, the incarnation of Maitreya has been accomplished as far as the Daesoon faith is concerned. Henceforth, the true practice of Maitreya reverence in the context of Daesoon Jinrihoe should be focused around a group of devotees who specifically practice Jeungsan's Reordering Works of Heaven and Earth. An attempt to do so will enable the formation of the ideal world aimed upon by Maitreya.

• The Journal of Pediatrics of Korean Medicine
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• v.15 no.1
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• pp.219-227
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• 2001

중국 낙양의 평악곽씨(平樂郭氏) 정골법은 중국의학의 골상과(骨傷科) 중에서 중요한 학술유파로 널리 알려져 있다. 그 치료법에 있어서 독특하고 체계적인 시술법을 갖추고 있는데, 교정 수기법, 고정방법, 기능훈련, 약물치료 등의 내용을 포함하고 있다. 창상(創傷)에 대한 약물요법에서 "파(破) 화(和) 보(補)" 3단계로 분류된 약물사용 원칙을 제시하였는데, 즉 골정손상의 초기에는 기혈어체(氣血瘀滯)의 병리기전에 입각하여 약물은 활혈화어제(活血化瘀劑)를 주로 사용하고, 중반에는 기혈부화(氣血不和) 경락부통(經絡不通)의 기전으로 파악하고 주로 활혈통락(活血通絡)시키는 약물을 사용하며, 말기에는 구병(久病)으로 기형(氣血)이 휴손(虧損)되므로 보기혈(補氣血) 및 장근골(壯筋骨)의 약물을 주로 사용한다. 이와 같은 평악곽씨(平樂郭氏)의 正骨(정골)에 관한 약물사용 원칙을 토대로 선조의 처방과 경험방 및 후세의 통용방(協定方)을 근간으로 심은 평악곽씨(平樂郭氏)의 正骨(정골)에 대한 전통약물시리즈가 형성되었다. 이러한 처방들은 장기간의 임상활용에서 그 효과가 뛰어나고 안전성이 확보된 것으로 입증되었다. 근골통소환(筋骨痛消丸)은 활혈행기(活血行氣), 온경통락(溫經通絡), 소종지통(消腫止痛)의 효능이 있어 근골의 퇴행성 질환이나 만성 노손(勞損)으로 일어나는 종창(腫脹), 통증, 관절활동의 제한, 목 어깨 허리 다리 등의 통증, 발꿈치 통증, 골절 후 지체(肢體)의 종통(腫痛), 어혈 등에 활용한다. 활혈접골지통고(活血接骨止痛膏)는 접골속근(接骨續筋), 통락지통(通絡止痛)의 효능이 있어 골상(骨傷)을 입은 후 지체(肢體)의 종창(腫脹)이나 통증 또는 골절 등에 사용한다. 이 약은 크림제와 고약제 두가지가 있다. 평악내복접골교양(平樂內服接骨膠襄)은 활혈소종(活血消腫), 접골속근(接骨續筋)의 효능이 있어 각종 근육의 손상이나 골정상에 활용된다. 평낙전근단(平樂展筋丹)은 활혈화어(活血化瘀), 서근지통(舒筋止痛), 통리관절(通利關節), 등의 효능이 있어 타박상으로 인한 지체(肢體)의 종통(腫痛), 관절강직, 활동제한 및 골관절 질환과 풍습비통(風濕痺痛) 등을 치료한다. 전통적으로 외용(外用)에 사용되는 산제(散劑)는 마사지에 주로 활용된다. 임상에서 다양한 제형(劑型)으로 개발되어 분무형태로 쓰이는 근상정(筋傷酊)과 마사지 크림으로 사용되는 평악낙전근접마유제(平樂展筋接摩乳劑)가 있다. 소종활혈(消腫活血) 대포제(袋泡劑)는 산제(散劑)를 티팩 형식으로 사용하는 외용제형(外用劑型)이며, 서근활혈(舒筋活血), 소종지통(消腫止痛)의 효능이 있어 타박상 말기에 근육이 굳어지고, 어반이 형성되면서 통증이 나타나며, 종창(腫脹) 등이 생길 때 사용한다. 사용방법은 따뜻한 물에 담가 우려낸 다음 상처부위를 씨어주면 된다. 특별히 제작된 접골환(接骨丸)은 배보간신(培補肝腎), 익기건비(益氣健脾), 활혈통락(活血通絡), 강근건골(强筋健骨) 등의 작용이 있어 파박상이나 골절이 잘 치유되지 않고 오래 지속되는 경우에 사용된다. 이와 같은 다양한 평악곽씨(平樂郭氏)의 전통적인 정골(正骨)에 관한 약물들은 약리학적 실험을 거쳐 그 독성반응이나 부작용 및 임상효과를 관찰한 결과 통제학적으로 p<0.05-0.01로 나타나 98%의 치료효과를 보였으며, 독성 및 부작용이 없어 안정성이 인정되었으므로 긍정적인 치료효과를 확인할 수 있었다.

• Journal of the Society of Naval Architects of Korea
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• v.29 no.3
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• pp.149-156
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• 1992

An efficient preprocessor is developed for the finite element structural analysis of a ship's hull module. A hull module structure is divided into three groups for easy data handling : longitudinal members, transverse members, and transverse bulkheads. Based on the classification rules and design practices at shipyards, the preprocessor can create finite element nodes, elements, boundary conditions, and loadings automatically. By connecting the preprocessor with the ANSYS program, we can obtain the results of ship structureal analysis more efficiently. Applied to a typical double-hull oil tanker, the present preprocessor shows various advantages over conventional general-purpose preprocessors.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.153-199
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• 2020

The teachings of Sangje teachings have been spread to humanity and were provided as basis for building the earthly paradise due to His having performed the Reordering Works of the Universe (Cheonjigongsa) for nine years. The work that remains will be completed year by year following the cosmic program that Sangje set for the universe. The chapters titled 'Gyoun (Progress of the Order)' in Jeon-gyeong (The Canonical Scripture) can be summarized into three parts: Viewing Gyoun, Spreading Gyoun, and Establishing the firm ground of Gyoun. Viewing Gyoun is seeing how the teachings would be transmitted from the beginning to end. The work of Gyoun was established by Sangje and promoted as the teachings of Sangje which will ultimately unfold into the realization of an earthly paradise. Spreading Gyoun is performed by disciples who received the teachings from Sangje and then the successor to whom Sangje transmitted the religious authority. Since chapter two of Gyoun is about the hagiography of Doju Jo Jeongsan, it is shown that Doju unfolded and developed Sangje's teachings. Establishing the firm ground of Gyoun is carried out to enable practitioners to understand that Dotong-gunja ('Dao-Empowered Sages,' Earthly Immortals) will be produced as a result of Sangje's Reordering Works of Heaven and Earth and that humans can perfect themselves through cultivating the Dao. In conclusion, Gyoun can be summarized as a process that started during Doju Jo Jeongsan's 50 years (1909~1958) of holy works and spreading of the teachings. Next, it was continued through the time of Dojeon who was bestowed with religious authority through Doju's last words. Dojeon, like Doju before him, spread the teachings. In later times, there will be Dotong-gunjas who transmit Sangje's teachings to the whole world. Although the above characterizations are accurate, I compared some verses from Chapter 1 of Progress of the Order (Gyoun) in The Canonical Scripture (Jeon-gyeong) of Daesoon Jinrihoe to the 6 th edition (1965) of Daesoon Jeongyeong, a key scripture from the earliest strata of Jeungsanist scriptures, and found that there were a few earlier variations of the same content. The use of words and sentences were different though in several of these verses. Also, some of the verses indicated alternative historical dates (years), and some of the verses from Chapter 1 of Progress of the Order from The Canonical Scripture do not appear anywhere in the 6^th edition of Daesoon Jeong-gyeong.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.53 no.4
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• pp.376-381
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• 2008

Anthocyanin contents of black soybean were analyzed for development of superior breeding lines with high anthocyanin contents. Total 292 genotypes of black soybean collected through the whole country were analyzed by HPLC in which C3G (Cyanidin-3-Glucoside), D3G (Delphinidin-3-glucoside), and Pt3G (Petunidin-3-Glucoside) were detected main anthocyanin pigments and each pigment contents were significantly different according to genotypes. C3G content showed the highest value in all materials and its variation was also wide, whereas D3G and Pt3G were not detected in 4 and 24 genotypes. Mean value of C3G, D3G, and Pt3G contents were $8.05{\pm}4.225$, $1.80{\pm}0.854$, and $1.15{\pm}0.781\;mg/g$, respectively. In case collected sites, genotypes collected in Chungnam region were higher the anthocyanin contents than other collections, which was $13.75{\pm}3.861\;mg/g$. It might be concluded that it takes more than 36 days for anthocyanin accumulation since beginning of seed-coat pigments formation, in that case it showed $13.09{\pm}4.190\;mg/g.$. Also total anthocyanin contents were present higher concentration in seed coat as maturation period was longer from flowering stage.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.1-52
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• 2023

Incantations are reflected in the fundamentals of the Daesoon faith system and are, thus, key to its understanding. Jeungsan, the yeonwon (fountainhead, 淵源) of the Daesoon faith, created new incantations or transformed existing ones that had been used in old religious traditions such as Buddhism and Daoism. However, there has been no in-depth academic research on Jeungsan's incantations until now. This study aims to academically clarify the incantatory archetypes of Jeungsan's incantations based on documents published until the 1970s. Jeungsan's incantations are then compared to those of Mugeuk-do (Limitless Dao) in the 1920s and Taegeuk-do (Great-Ultimate Dao) in the 1950s. Jeongsan's transformed incantations are analyzed through this process. Jeongsan reflected the faith system in Jeungsan's incantations during the period of Mugeuk-do. He transformed the incantations to achieve his goal and realize his wishes by arranging terms that referred to himself before the optative words of the incantations. Jeongsan made several changes to the incantations in the 1950s. First, the majority of incantations used in Mugeuk-do were discarded. This meant making partial changes to the faith system by reflecting awareness because the corresponding incantations were no longer necessary as the Degree Number calibrated by Jeungsan had been realized. Second, Jeongsan organized the incantations in use and institutionalized their instructions. This reflected the essential doctrinal system of the Daesoon faith, namely the completion of the true dharma by Jeongsan. Considering this doctrine, that is, the Fifty Year Holy Work (五十年工夫), the true dharma can be presumed to have been realized before the death of Jeongsan. Accordingly, the institutionalizing and organizing of the incantations were indispensable until the mid-to-late 1950s. Jeongsan, the founder of the Daesoon order, posited himself as the successor of religious orthodox lineage and as the figure who would complete the true dharma by realizing the Degree Number calibrated by Jeungsan. Therefore, Jeongsan interpreted Jeungsan's incantations to be a rough sketch of the Daesoon faith system that had been drawn for him in advance by Jeungsan. Accordingly, Jeongsan transformed Jeungsan's incantations and used them to realize the Degree Number, which Jeungsan had planned. Simultaneously, Jeongsan declared that he would fulfill the Degree Number and establish the true dharma by changing those incantations.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.207-241
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• 2017

In the scripture of Daesoon Jinrihoe, the expression 'Dosu (度數)' is frequently used and Jeungsan, Jeongsan, and Wudang also left behind many teachings related to Dosu. In this paper, the concept of Dosu is analyzed in detail and the achievement of an in-depth understanding of the concept of Dosu is attempted. The term Dosu is often used in traditional literature. In the classics, Dosu was used to mean institutions, standards, rules, law, figures, and the laws of heavenly bodies. In other words, Dosu is used to mean the laws of astronomy and the norms of human society. This meaning is expanded and used as the principle of the universe and nature. This concept of Dosu is related to the mathematical cosmological understanding of numbers as the principle of the universe. This type of mathematical cosmology was systematized by Shao Yong (邵雍). In the Joseon Dynasty, Seo Gyungduk (徐敬德) accepted it positively, and it thereby became an influential trend in Korean thought. In the world view of Daesoon thought, there exists the view that numbers as a principle of the universe, and of course this world view is connected to mathematical cosmology. In Daesoon thought, the concept of Dosu is based on the concept of traditional Dosu and adds an additional meaning which connects it to the Reordering of the Universe (Cheonjigongsa). Also, Dosu is used to mean the process of changing the principles and laws of cosmos through Jeungsan's Reordering of the Universe. It is especially the case that discourse about Dosu is widely used when describing the Reordering of the Universe. Jeungsan corrected, reorganized, and adjusted Dosu, as well as establishing new Dosu. Jeongsan, who succeeded Jeungsan, followed the Reordering of the Universe by Jeungsan, and also realized Dosu. In other words, Jeongsan acted and practiced according to the Dosu that had been enacted by Jeungsan. Also, Dosu means the process of the transformation of principle according to the Reordering of the Universe, and Wudang used the concept of Dosu to describe the historical process of Daesoon Jinrihoe. This means that the foundation of Mugeukdo, the change to Taegukdo, the establishment of Daesoon Jinrihoe, and the contruction of Yeoju headquarters are episodes in a divine history carried out through Dosu. Through this discourse, Daesoon Jinrihoe asserts a legitimacy that distinguishes itself from other sects, and believers can be inspired by the sacred meaning that they are participating in the Dosu of heaven and earth. This empowers their devotion and sincerity.