• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.445-479
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• 2024

The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

• 중국학논총
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• no.64
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• pp.223-239
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• 2019

程明道以天理言天道, 可細分爲天理之實說與天理之虛說. 天理之實說, 是就天理之超越本體自身言其內蘊, 稱之爲第一義之天理; 天理之虛說, 是就天理之自然之勢言其內蘊, 稱之爲第二義之天理. 一是超越性的萬物存在所以然之理, 一是現實上的萬物存在之然之理. 筆者以爲可以本體層與作用層來加以分疏. 前者是指天理超越之自體, 其至善,完美自足, 永恒而遍在; 後者是指天理作用於現象世界之表現, 天理內賦於萬事萬物, 就其現實存在而言, 一事有一事之理, 一物有一物之理, 但因事物之自然情勢各有不同, 故而在表現之理上亦各有不同, 在表現之理上雖各有不同, 但推其所以然之理, 則萬物皆不同. 因此, 此亦可理一分殊來作說明. 對於這些相關性的討論詮解, 如何予以連結溝通起來, 皆置於本文申論.

• Journal of the Korean association of regional geographers
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• v.7 no.4
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• pp.33-47
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• 2001

This paper is to examine the decision-making process and various institutional engagements for the relocation of the German capital to Berlin and to identify its geographical implications. Germany had faced many difficult problems in the way of the national reunification, but achieved it peacefully. Just after the unification, the new location of the capital(Bundeshauptstadt) for the united Germany between the authentic capital 'Berlin' and the real democratic capital 'Bonn' was intensely discussed in the parliament as well as in public. Finally Berlin was chosen for the new location by the decision of the parliament and during the ten years after the decision, the German government tried to prepare all the requirements for the capital relocation. The physical relocation of the capital came to an end with the move of both the parliament and the administration to Berlin in september of 1999. However, its political, economic, and socio-psychological impacts still remain strong and are likely to continue. This relocation could symbolize the national identity building through the real integration between East Berlin and West Berlin as well as between East Germany and West Germany. It is, furthermore, closely related to the geo-political and geo-economic roles of Germany in a new European constellation in the post-Cold War era.

• Horticultural Science & Technology
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• v.17 no.1
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• pp.15-16
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• 1999

'Cheonhong'was released by the National Horticultural Research Institute in 1992 as a new mid-ripening, yellow-fleshed, and freestone nectarine variety, which originated from open-pollinated seeds of 'Garden State' nectarine collected in 1978. This was tested as 'Wonkyo Da-03' at 4 areas for 4 years from 1989. 'Cheonhong' is resistant to fruit cracking during rainy season and russeting. Fruits mature about 15 days before 'SunGlo' and have rich-flavor and good quality.

• 중국학논총
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• no.63
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• pp.325-342
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• 2019

張橫渠的道德思想, 並不禁止小體之欲. 它須透過儒家本體思想的不斷提昇, 才能達到天人合一的目標, 故其所言盡性爲一途, 而因明致誠, 因誠致明則是另一途. 張橫渠曾經說, "至誠, 天性也; 不息, 天命也. 人能至誠則性盡而神可窮矣.", 誠爲實有之至, 因爲人一旦有了形體便具備了誠體. 換言之, 誠爲性體, 而至誠則是重返太和之虛的本體思想. 至於天命, 更是天地間流轉不息的轉化, 若是人可以達到至誠境界, 人之本性自然可以窮極, 而天地運作之誠之信, 自然也可以參透. 張橫渠認爲自誠而明者爲天德良知, 故誠爲本體之性, 並非透過經驗知識的體驗與探索. 他認爲誠須透過天道與性的合一才能朗現, 其歷程猶如義命能體現理, 仁智能體現聖, 動靜能體現神, 陰陽能體現道一樣, 且性與天道爲宇宙形成之道, 它是超然地存於誠之中. 人因生而存於己身之誠, 以能體悟天道運行不已之道, 猶如孝子所以能事天誠身, 因爲仁孝之槪念已超然於人性之上, 儼然成爲爲人之本體通則.

• 중국학논총
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• no.61
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• pp.365-381
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• 2019

羅近溪由《易傳》之易道來說明天道, 如同程明道說 "其體則謂之易" 此句是就易之窮神知化以明天道之體. 易本身就代表天道, 卽形上之道體本身, 卽是乾, 卽是太極. 羅近溪熙歡以乾坤來形容天道卽易. 羅近溪所言之天道, 卽爲一團生生之機. 則天卽爲我, 我卽爲天, 人亦同己, 己亦同人, 隨時而變通, 旣廣且遠, 無方無所, 爲道德自我求得一眞實而無礙的本源. 因羅近溪認爲天道觀可由道德修養之路向人心本體深化, 而且《中庸》亦云"道不遠人, 人之爲道而遠人, 不可以爲道". 故羅近溪更重視道在下貫至形下世界萬事萬物, 尤其是人時, 它們是如何會通? 如何來體現天道的道德創生與價値? 卽他竭力把道德上的當然之律落實於實然存在, 使人與天道作一更合理的通貫.

• Journal of the Daesoon Academy of Sciences
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• v.8
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• pp.173-208
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• 1999

• Journal of Life Science
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• v.28 no.10
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• pp.1193-1200
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• 2018

This study investigated the physiochemical properties, antioxidative, nitrite-scavenging, and alcohol metabolism enzyme activities of nectarine vinegar prepared by a traditional fermentation method. The pH of nectarine vinegar was 3.70, the sugar content was $8.87^{\circ}Brix$, and the total acidity was 6.29%. Among organic acids detected, acetic acid was highest at 32.42 mg/ml, followed by lactic acid, malic acid, and succinic acid. Total phenol content of the nectarine vinegar was $121.84{\mu}g$ tannic acid equivalents (TAE)/100 ml. The antioxidative effects of muskmelon vinegar were measured using 1,1-Diphenyl2-picrylhydrazy (DPPH) radical-scavenging activity and superoxide dismutase (SOD) assay. DPPH of nectarine vinegar was increased in a dose-dependent manner, which was 84.47% at 40% concentration. SOD activity was increased in a dose-dependent manner, which was 89.06% at 60% concentration. Nitric scavenging activities of nectarine vinegar were 94.17%, 76.91%, and 20.21% at pH values 1.2, 3.0, and 6.0 at 100% concentration, respectively. The effects of nectarine vinegar on alcohol-metabolism were determined by measuring the generation of reduced nicotinamide adenine dinucleotide (NADH) by alcohol dehydrogenase (ADH) and acetaldehyde dehydrogenase (ALDH). ADH and ALDH activities of nectarine vinegar were increased in a dose-dependent manner, which were 153.61% and 178.20 % at 60% concentration, respectively. These results suggest that nectarine vinegar has great potential as a resource for high quality functional health beverages.

• (The)Study of the Eastern Classic
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• no.66
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• pp.227-250
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• 2017

The Conception of the Dao(道) have a large number of implication. The Dao is Taoism's representative concept, also the Confucianists considered the Dao important. But relatively the Confucianists emphasize the way of Human(人道), Taoists stress the way of Heaven(天道) The Justice is the western philosophical conception. The Justice is necessary for the peace and prosperity in interindividual, inter-social, and international. If closely consider, We can explain the real nature of Justice from the Dao, and know practicing the Dao is namely practicing the Justice. In this paper, I studied the conception of Dao and it's meaning in the philosophy of Lao-tzu (B.C. 604?~531?) and Confucius(B.C. 552~479), and researched the method of practicing the Justice. Through this study, I ascertain that Confucian's the way of Human is the Benevolence(仁), practicing the Benevolence is namely practicing the Justice. And Lao-tzu's he way of Heaven is the real nature of Justice, Nature itself remained intact(無爲自然) is namely practicing the Justice.

• (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