• (The)Study of the Eastern Classic
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• no.50
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• pp.139-178
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• 2013

본 논문은 조선시대의 장여헌(張旅軒)과 일본 에도(江戶) 시대의 이토 진사이(伊藤仁齋)의 사상, 특히 도(道)에 관한 견해를 중심으로 인간론과 도덕론을 고찰하여 그 둘의 사상적 특징을 밝히고자 하는 시도이다. 논의의 진행은 먼저 도(道)에 관한 여헌과 진사이의 이해를 주자학적 논의와의 원근 거리와 천도(天道) 인도(人道)와의 관계에서 살펴보았고, 다음으로 인간관에 있어서는 자기와 타인과의 관계를 중심으로 인간에 관한 이해를 논하였으며, 다음으로 마음과 경(敬), 서(恕)에 관한 두 사상가의 상반된 이해를 소개하면서 도덕론을 논하였다. 이하 요점을 추려보면 다음과 같다. 진사이는 도를 천지의 도와 단절된 인륜일용의 인간의 도로 한정하였고 인간에 대해서도 개적 존재를 사상시킨 관계적 존재에 초점을 두고 파악하였다. 그런 관점 위에서 개인 수양의 출발점이 되는 마음이나 경에 대해서도 큰 비중을 두지 않았고, 그것은 개인의 자율성보다는 외적인 규범에 보다 많은 신뢰를 두고 그것에 자신을 맞추어 가는 일종의 타율적인 관계(집단) 속의 도덕론의 전개로 나타나고 있음을 논하였다. 여헌은 도(道)를 천지만물과 사람 모두가 의거하는 총체적인 개념으로 파악하였고, 더 나아가 사람의 도가 능동적으로 천도와 지도를 구현하는 중심이라고 하였다. 이런 관점 위에서 여헌은 인간은 몸(형기(形氣))을 가진 개적 존재이지만 동시에 그 몸의 일부인 천지만물과 통하는 마음을 갖고 있다는 점에서 보편적인 존재라고 정의하며, 그 마음을 다스리는 경(敬)공부를 개인 수양의 기본임과 동시에 천지만물의 보편적 이치를 체득하는 근본적인 실천공부로 중시하였다. 이러한 여헌의 도와 인간에 대한 이해는 도덕의 실현에 있어서 자신이 중심이 되어 그것의 확장으로 모두가 하나가 되는 동심원적 파동의 도덕론으로 전개되고 있음을 고찰하였다.

• The Science & Technology
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• v.31 no.3 s.346
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• pp.92-93
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• 1998

명지대 천연 신기능 소재개발 센터는 국내최초로 비타민A의 제조기술을 확립한데 이어 이번엔 '베타 카로틴'의 혁신적인 제조기술의 완성단계에 이르러 세계의 주목을 받고 있다. 베타카로틴은 비타민A를 제공해주는 전위체로 면역증진 및 항산화제로서의 효과가 큰 물질이다. 이 개발센터는 항균활성을 갖는 천도 만들어 병원과 일반 위생업계의 관심을 모으고 있다.

• The tire
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• s.80
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• pp.41-45
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• 1979

편집자주 : 일반적으로 공해중에서도 가장 심한 것이 소음과 진동문제로 생각된다. 고무공업에 있어서의 소음과 진동은 지산업에 비해 다소 적다고 한다. 용도지역별로 보면 지산업과 마찬가지고 거주지역과 준공업지역에서 압도적으로 많다고 한다. 한편 최근에는 저주파진동(공기진동)까지도 주의할 필요가 있다고 한다. 본고는 일본 석천도방음공업(주)의 연구논문에거 발췌한 것으로, 특히 고무공장의 공해문제대책에 많은 도움이 되었으면 합니다.

• Geotechnical Engineering
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• v.25 no.3
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• pp.23-31
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• 2009

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Journal of Korean Dental Hygiene Science
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• v.2 no.2
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• pp.31-39
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• 2019

Background: The purpose of this study was to investigate the effect of self-perception of halitosis on oral health behaviors of college students according to whether they worked in a non-service or service-related job. Methods: A self-reporting questionnaire of 150 university students working in service jobs and 150 university students working in non-service jobs in the metropolitan area was conducted from 26th April to 5th May 2018. The survey tool consisted of 3 general topic areas. There were 5 questions on oral health awareness behavior, 3 questions related to their self-perception of halitosis, and 8 questions on their oral health care practice. All were measured on the Likert 5-point scale. The frequency of their oral health behaviors and their self-perception of halitosis were analyzed according to the subjects' occupation. Pearson's correlation analysis and a linear regression analysis were conducted to confirm the influence of the two. The significance level for the statistical significance test was set to α = 0.05 (two-tailed). Results: In both the service and non-service groups, a coated tongue and food debris were found to influence halitosis(x²=10.95, p=0.027). According to the t-test, taking into account the self-perception of halitosis and oral health behaviors, both were higher in those that had a service job. Self-perception of halitosis and oral health behaviors were found to have a negative correlation(γ=-0.11, p<0.05). As the self-perception of halitosis increased, oral health care practices also increased(Beta=-0.185, p=0.020). Conclusions: Systematic interventions such as oral health programs and health promotion are needed to improve the oral health of service workers.

• Food Science and Preservation
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• v.6 no.2
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• pp.206-215
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• 1999

Volatile flavor components in five varieties, Bekdo, Chundo, Yumung, Daegubo and Hwangdo, of peach (Prunus persica L.) were extracted by SDE (Simultaneous steam distillation and extraction) method using the mixture of n-pentane and diethylether(1:1, v/v) as an extract solvent. Analysis of the concentrate by capillary gas chromatography and gas chromatography-mass spectrometry led to the identification of 83, 85, 70, 74 and 66 components in Bekdo, Chundo, Yumung, Daegubo and Hwangdo, respectively. Aroma patterns (29 alcohols, 27 ketones, 18 aldehydes, 9 esters, 5 ethers, 3 acids, 6 terpene and derivatives, and 26 miscellaneous) were identified and quantified in five cultivars. Ethyl acetate, hexanal, o-xylene, (E)-2-hexenal, hexanol, (E)-2-hexen-1-ol, benzaldehyde, r-decalactone and r-dodecalactone were the main components in each samples, though there were several differences in composition of volatile components. Beside C$\_$6/ compounds, a series of saturated and unsaturated r- and $\delta$-lactones ranging from chain length C$\_$6/ to C$\_$l2/, with concentration maxima for r-decalactone and r-dodecalactone, were a major class of constituents. Lactones and peroxidation products of unsaturated fatty acid (i.e. C$\_$6/ aldehydes and alcohols) were major constituents of the extract.

• Journal of dental hygiene science
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• v.16 no.1
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• pp.45-52
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• 2016

The purpose of this study was to examine the impact of the self- perceived stress of high school students on their oral health care and the relationship between stress and oral health care. The subjects in this study were the students in four different high schools located in Chungcheongnam-do, on whom a self-administered survey was conducted. The answer sheets from 939 respondents were analyzed by PASW Statistics ver.18.0 for Windows. The girls were more stressed than the boys about their studies, appearance and material resource, and the sophomores felt more stress about their home and studies. The group whose academic achievement was good in the past semester had the lowest stress about home and material resource, and the group whose economic standard was higher were less stressed about appearance and material resource. As a result of comparing their oral health care by general characteristics, the groups who were sophomores and whose academic achievement was good in the past semester were most excellent in that regard, and the students whose economic standard was higher and whose average weekly allowances were larger took better care of their oral health. Concerning the influential factors for oral health care, stress about peer relationship was positively related, and stress about material resource was negatively related. Given the findings of the study, the development of oral health care programs that include how to relieve stress is required, and more intensive education is necessary as well. Besides, education for school personnel in charge of student health management and the development of related manuals are both required.

• (The) Research of the performance art and culture
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• no.35
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• pp.125-174
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• 2017

The Cheondeok-Song (religious songs of Cheondo-Gyo) of the Japanese colonial period shown on Cheondo-Gyohwe-Weolbo, the monthly magazine of Cheondo-Gyo Church were examined in this paper. The results are as follows. There are scores of songs, lyrics, and articles related to Cheondeok-Song in the monthly magazine. The five-tone scale or Korean traditional rhythm style was partly used, but western music form was dominant in most of the songs. Especially the four-part form of Christian hymns became usual since 1931. This shows how people thought of the new trends. The reception of the new trends being emphasized, but they recognized tradition as an object of overcoming rather than of succeeding. The lyrics contain religious contents and the spirit of the period to restore national self-respect and contribute to the world peace through overcoming Japanese imperialism. But the rhythm of seven and five syllables which is suspected to have been introduced by Japan was spread after the 1920s. Cheondeok-Song have been sung in the three grand anniversaries and other anniversaries, the Prayer-day, in Cheondo-Gyo church services on Sunday, ceremonies, and in lecture. There are various kinds of songs and their status is very high. Especially, Cheondeok-Song have been used actively in mission works and edification for women. Cheondeok-Song actively reflected the domestic and international trends and the demands of that times. They could sing self perfection through enlightenment and also the social reform based on it. These are the reasons why I think Cheondeok-Song of those days are so important. Cheondeok-Song reflected modern elements actively, but couldn't succeed the national form and the traditional elements properly. The problem of cultural identity is not only a specific group's but also that of the whole humanity of maintaining cultural diversity. This is also a task that Cheondo-Gyo Cheondeok-Song have to solve in the future.

• (The) Research of the performance art and culture
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• no.23
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• pp.347-368
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• 2011

This article is a review of the composition pattern of Suryukjae, which is one of the Buddhist ceremonies, and a consideration of the performance process. As one of the ceremonies leading the dead to heaven performed in the Buddhist circle, Suryukjae had been performed in Buddhist temples nationwide, but currently, it remains only in several Buddhist temples. Suryukjae is composed as follows. First, the early part of Suryukjae is a stage of preparing Suryukjae and ensuring legitimacy; thus, it has no detailed Jaecha except for Gwanyok. It is made up of Onghoge and Dage, has no Somun, and is centered on Yojabbara. The middle part of Suryukjae is a part in which Suryukjae is performed on a full-scale, which wishes the achievement of the goal of Suryukjae. It is made up of Geobul, Dage, and Somun, and is centered on Sadaranibara. Furthermore, this part delineates the flow of the Jaecha concerned as it contains detailed Jaecha. Meanwhile, in the middle part of Suryukjae, there is only detailed Jaecha called Sajadanman Bongsong (sending off), and the rest parts including Orodan, upper part, middle part, and lower part, in which there is no detailed Jaecha called Bongsong. The fact that there is no Bongsong in this part means all Bongsong is made in Heuihyang Bongsong, which is the last Jaecha. This implies that Saja, which is enshrined in Sajadan, is the essence of the achievement of the goal of Suryukjae. Only when there is Saja, Muju, Yuju, and Gohon (the meaning of all spirits) can be led to heaven. Also, from a rough perspective, this part is connected to other Chundojae (ceremony for sending off the dead to heaven) in Korea. There is a geori(Jaecha) that calls in Saja also in Jinogigut (exorcism) of Seoul. Then, although various gods from the otherworld are coming in in succession, to which Saja enters clearly shows a process in that Saja returns to the next world with the dead through . Just as demonstrates a process in that Saja returns to the next world with the dead in Jinogigut, also in Suryukjae, Saja needs to return to the next world with Gohon; therefore, at least Sajadan has detailed Jaecha called Bongsong. That is, this means that although Suryukjae of Buddhism is different from other Chundojae in terms of the composition of Jaecha, its notion about Saja is the same.