• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• (The)Study of the Eastern Classic
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• no.34
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• pp.257-286
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• 2009

Yi, Hang-no said that taiji(=li) was Myeong-deok(illustrious virtue), the core of mind and heart, emphasizing the sides of superintendent and mysterious ability of li. It seems that he aimed to stress the upper status of li than qi, out of earlier general theory on mind and heart recognizing both li and qi consisted in the mind and heart. Through it, he wanted to say that only human being had moral mind like taiji and upper moral status than animals which human being should keep. The reason that Yi, Hang-no emphasized the difference between li and qi was because of a critical mind that the upper value of li than qi should not be changed and it would be the most dangerous situation if the value collapsed. Like this, Yi, Hang-no's attitude emphasizing li in his theory of mind and heart eventually aimed to explain the theory of Insim(Desire to be) and Dosim(Moral Mind). Yi, Hang-no's disciples testified that their teacher, Yi, Hang-no had cost his whole life to study the theory of Insim and Dosim. This means that Yi, Hang-no had tried to discriminate between Insim and Dosim, and to block private desires in Insim. The fact that Yi, Hang-no stressed the importance of the theory of Insim and Dosim had to do with the special situation that Western Power approached Joseon dynasty. Because Yi, Hang-no opposed the Westerner's moral consciousness for individual desires, against heavenly orders. To overcome the Western challenge, Yi, Hang-no strived to notice that taiji was the core of human mind. The point that Yi, Hang-no wanted to say was that Dosim(Moral Mind) was just the heavenly orders which human being couldn't disobey. Yi, Hang-no thought that Joseon couldn't defence Western flow without this theory of Insim and Dosim. Just after French invasion(1866), Yi, Hang-no was selected as a high-leveled bureaucrat, so he insisted his opinions for rejecting heterodoxy by the letters to the throne several times. The letters also contained his theory of Insim and Dosim mainly. Insisting fight against Western Power and prohibition of trade with Western Power, Yi, Hang-no eventually emphasized the king's right mind(Dosim) as a main and sole means to achieve all the goals he said. In conclusion, Yi, Hang-no's theory on mind and heart was as it is reflected in his letters to the throne. Therefore we can see that Yi, Hang-no's theory on mind and heart had harmonized with his movement to "Rejecting Heterodoxy".

• Tuberculosis and Respiratory Diseases
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• v.45 no.2
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• pp.311-321
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• 1998

Background: Mucoepidermoid carcinoma of the lung arises from submucosal gland of tracheobronchial tree. Histologically, the tumor is composed of mucin-secreting cells, squamous cells, and intermediated cells, which show no particular differentiating characteristics, in varying proportions. The tumor is divided into low grade and high grade depending on the proportion of cells, and the degree of the mitotic activity, cellular necrosis and nuclear pleomorphism. While favorable prognosis of low grade tumor, high grade tumor, which is very difficult to differentiate from adenosquamous carcinoma, has an aggressive clinical course. The tumor is rare, comprising 0.1 to 0.2% of primary lung cancers and 1 to 5% of bronchial adenomas. Method: A retrospective clinical study was done on 17 cases of mucoepidermoid carcinoma. The study investigated the clinical features, radiologic findings, bronchoscopic findings, histology and clinical courses. Results: Age ranged between second to seventh decade with a mean age of 42 years. Twelve out of 17 cases were male. Five out of 17 cases were smokers with a mean 11 pack-years. Common symptoms included dyspnea, cough, hemoptysis, and wheezing. Two out of 17 cases was asymptomatic. Atelectasis or mass was common radiologic finding. Plain chest radiography was normal in one patient whom the tumor was located in upper trachea. Bonchoscopy revealed exophytic mass in 12 cases and nodular infiltrations in 4 cases. One case having solitary pulmonary nodule in the right lower lung was normal on bronchoscopy. Histologically, ten out of 17 cases were low grade, and seven out of 17 cases were high grade. Among 10 patients with low grade tumor,9 patients were performed operation and have been alive without recurrence during a mean follow-up of 30 months. Two out of 7 patients with high grade tumor were performed pneumonectomy and have been alive during a follow-up of 3 and 8 months, respectively. Conclusion: Most of mucoepidermoid carcinoma is located at central airway and is presented symptoms by mucosal irirtation. Although atelectasis or mass is common radiologic finding. chest X -ray can be normal. The histologic grading and the extent of tumor are two most important factors for prognosis.

• Journal of the Korea Convergence Society
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• v.10 no.12
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• pp.387-397
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• 2019

The purpose of this study is to analyze the relationship between health related physical fitness, cognitive function, depression and quality of life variables of elderly people in a comprehensive way based on quantitative evaluation. The subjects of this study were 385 people who voluntarily participated in the elderly welfare center in Gyeonggi and Seoul the elderly people. As for the data collection methods, were measured the characteristics, depression and quality of life, cognitive function questionnaires along with measures of lower and upper body strength, dynamic equilibrium and agility, total endurance and grip strength. As a result, the first was a statistically significant correlation between integrated health of the elderly, cognitive function, quality of life and depression. Second, the analysis of cognitive function, elderly integrated health, quality of life, and depression revealed statistical significance among all variables. Third, there was the partial intervention effect of function in the quality of life and depression of the elderly.

• Applied Microscopy
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• v.15 no.2
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• pp.111-129
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• 1985

The morphology and histology of the gastrointestinal mucosa of the mole, Talpa micrura coreana (Thomas), were studied using light and scanning electron microscopes. Tissue specimens were taken from body and pyloric portions of the stomach, and from the initial, proximal, middle, distal and terminal portions of the intestine. For light microscopy, tissue blocks were fixed in 10% buffered neutral formalin, embedded in paraffin wax, and sectioned at a thickness of $5{\mu}m$. These sections were stained with hematoxylin-eosin. For scanning electron microscopy, tissue blocks were fixed in 1% glutaraldehyde-1.5% paraformaldehyde, and postfixed in 1% osmium tetroxide, dehydrated in graded alcohol, transferred to isoamylacetate and dried by the critical point drier(Polaron E 3000). Subsequently, specimens were coated with gold and observed with a JSM-35C scanning electron microscope. The results were as follows: The mucous membrane of the body portion of the stomach had numerous irregular folds and the pyloric mucosa formed the strawberry-shaped folds, and general histological structures of each portion were similar to those of man. The intestine could not be differentiated macroscopically and microscopically into small and large intestines. There was no cecum, appendix, taenia coli, haustra coli or appendices epiploicae. In the initial portion (4 mm long), conical or tongue-shaped villi with the height of $143.3{\pm}10.7{\mu}m$ were present, and large mucous glands were seen in the submucosa. In the proximal, middle and distal portions, wavy folds composed of the epithelium and lamina propria were densely and transversely arranged, and their heights were $440.4{\pm}45.5{\mu}m,\;454.4{\pm}19.9{\mu}m\;and\;205.2{\pm}33.5{\mu}m$, respectively. The mucosa of the terminal portion (3 cm long) formed several longitudinal folds, and the intestinal glands were directly opened on the smooth surface of the folds. Aggregated lymphoid follicles were observed in the major portions of the intestine except the initial and terminal portions. There was no circular or semilunar fold throughout the intestine.

• Journal of Preventive Medicine and Public Health
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• v.16 no.1
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• pp.153-156
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• 1983

1950년(年) 이후(以後) 무연탄(無煙炭)으로 만든 연탄(煉炭)을 취사(炊事), 난방용(煖房用)으로 가정(家庭)에서 광범위(廣範圍)하게 사용(使用)하게 되면서 연탄(煉炭)가스내(內)의 일산화탄소(一酸化炭素)로 인(因)한 중독사고(中毒事故)가 빈발(頻發)하여 심각(深刻)한 국민보건(國民保健)의 문제(問題)가 되어왔다. 저자(著者)들의 실태조사(實態調査)(1975년도(年度))에 의(依)하면 서울특별시일원(特別市一圓)에 있어 일산화탄소중독(一酸化炭素中毒)의 년간발생(年間發生)은 인구(人口), 10만당(萬當) 경증(輕症) 260명(名), 혼수상태(昏睡狀態)의 중증중독(重症中毒) 45명(名), 사망(死亡) 1명(名)으로 위험인구(危險人口)를 3,000만명(萬名)으로 하였을 때 전국적(全國的)으로 일산화탄소중독(一酸化炭素中毒)의 추정발생수(推定發生數)는 년간(年間) 경증(輕症) 78만명(萬名), 중증(重症) 13만(萬) 5천명(千名), 사망(死亡) 3,000명(名)으로 그 피해(被害)의 규모(規模)가 100만을 육박(肉薄)하는 가공(可恐)할 수자(數字)를 보여주고 있다. 저자(著者)들은 이러한 심각(深刻)한 국민보건(國民保健)의 문제(問題)를 우선(于先) 실천가능(實踐可能)한 제이차예방(第二次豫防)에 역점(力點)을 두어 고압산소요법(高壓酸素療法)을 보급(普及)할 목적(目的)으로 일인용고압산소장치(一人用高壓酸素裝置)를 개발(開發)하고 1969년(年) 1월(月)에 서울대학교병원(大學校病院)에 고압산소치료실(高壓酸素治療室)을 개설(開設)하여 급성일산화탄소(急性一酸化炭素) 중독환자(中毒患者)에 대(對)한 응급치료(應急治療)를 실시(實施)하여 1978년(年)까지 10년간(年間)의 치료결과(治療結果)를 요약(要約)한바 다음과 같다. 1. 총치료환자수(總治療患者數)는 2,242명(名)이고 회복(回復)된 수(數)는 2,202명(名)으로 98.2%의 회복률(回復率)을 보였다. 2. 계절적(季節的)으로 10월(月)에서 4월(月)까지가 연중최성기(年中最盛期)이나 5월(月)에서 9월(月)까지도 적지않은 환자(患者)의 발생(發生)을 볼 수 있었다. 3. 연령별분포(年齡別分布)를 보면 15세(歲)${\sim}29$세군(歲群)이 전체환자(全體患者)의 반이상(半以上)인 52.7%를 차지하고 있고 $0{\sim}14$세군(歲群)은 인구비(人口比)에 대해 발생(發生)이 훨씬 적은 결과(結果)를 보이고 있다. 4. 도착시간별(到着時間別) 입원율(入院率)은 오전(午前) 10시이후(時以後) 도착군(到着群)서부터는 입원율(入院率)이 급증(急增)하는데 이는 병원도착(病院到着)이 늦일수록 당일회복(當日回復)이 되지못하고 입원가료(入院加療)하게 됨을 나타내주는 결과(結果)라 할 수 있다. 5. 병발증(倂發症)으로는 급성욕창, 폐렴(肺炎) 및 신경학적(神經學的) 이상등(異常等)의 소견(所見)을 많이 볼 수 있었다.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.2
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• pp.127-137
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• 2022

In this paper, we have examined Seo Yu-gu's concept of rural home landscaping by reviewing the contents in Wonrim·Ganso in Hyungbipochi. The origin of his concept of rural residential landscaping reflects the Joseon Fengshui perspective following Bokgeo Sayo. Keeping in mind the requirements for living environment based on the Joseon Fengshui perspective, Seo Yu-gu interpreted Jiangjiuyuanji and introduced the components of ideal living that he had obtained from it in ways applicable and suitable to rural homes in Joseon. Jiangjiuyuanji, which contains the natural elements such as mountains, water, fields, and trees, could have been well received by Joseon scholars. As Seo Yu-gu explained in Sangtaekji, it had all the components of Nakto. In sum, constructing the hedges with three layers to promote the safety of rural residents and protect the food sources, utilising water sources for rural homes in various ways, and creating a beautiful courtyard Seokgasan and ponds were Seo Yu-gu's ways of reproducing the requirements for Nakto described in Jiangjiuyuanji such as a safe living environment surrounded by mountains resembling a lotus flower castle, a plentiful water source, and a beautiful natural environment based on the principle of 'Bokgeo Sayo'. In other words, through the content of his writing Wonrim·Ganso, he was articulating his thoughts on how to realise the ideal living conditions described in Jiangjiuyuanji in ways applicable to rural homes in Joseon. In the extended context of Imwon gyeongje ji, such deliberation of Seo Yu-gu shows a glimpse of the goals and practices he pursued through it. The content of Wonrim·Ganso in Hyungbipochi truly manifests Seo Yu-gu's approach to and understanding of Chinese literature. Moreover, his suggestions for application in rural Joseon villages verify the orientation and practical goals of Imwon gyeongje ji as he stated in the preface that 'the book was written specially for Joseon'.

• The Korean Journal of Archival Studies
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• no.16
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• pp.201-256
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• 2007

Nowadays Korean main archives and manuscript repositories are planning to develop archival information service for students and teachers in their web sites. This study is aimed at discovering main issues of developing archival information service for students and teachers and finding a solution. The goal of archival information service for students and teachers is the promotion of use through launching service and the gradual growth of archival management program. The customer group is segmented into the students and teachers who are learning and teaching Korean history in classroom. As a result of analyzing curriculum and educational environment, the archival information must be developed into teaching-learning materials. And the processing archival information into archival content is needed. Consequently the character of archival information service for students and teachers is conceptualized as archival content service for teaching-learning materials. At every step of developing archival content service for teaching-learning materials, the next main points are considered and achieved. First, the strategy of customer-focused service must be the same from beginning to end. Second, the growth of traditional archival management(e.g. classification, description and finding aids) must be contributed. Third, the collaboration system leading by professional education staff must be organized. Fourth, the archival information must be related with teaching-learning activities. Fifth, the quality of content is more important than the quantity of it. Sixth, the networking with another agencies for cooperation must be considered.

• (The)Study of the Eastern Classic
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• no.32
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• pp.103-128
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• 2008

King Jeongjo had lost his father, Sado-Seja(Prince Sado) by Noron(Older Faction). Especially those who tried to kill Sado-Seja and king Jeongjo consisted of king's family-in-law of king Youngjo and Sado-Seja. Therefore king Jeongjo's first goal was to strengthen his kingship than other things because he could gain the throne overcoming the strong hinderance of Noron and king's family-in-law. King Jeongjo requested his subjects to be "Kukbyon-In"(國邊人: a person for king) pointing out the harm of the king's family-in-law and "Tangpyong-Dang"(蕩平黨: the strongest faction consisted under the rule of king Youngjo). For the purpose, king Jeongjo built up "Gyujang-Gak". Gyujang-Gak was spoken to contain and protect the writings of earlier kings superficially, but in reality, it was an apparatus to gain and train the friendly subjects for king Jeongjo. Like that, it was the most important for king Jeongjo to suppress the king's family-in-low and to win Neo-Confucian lterati over to himself's side. Until now, the politics of Joseon Dynasty had been mainly explained on the point of view of "Seonghak-Non"(聖學論). "Seonghak-Non" means that Neo-Confucian lterati were treated as real hero, not kings in the political space of Joseon Dynasty and the role of factions were recognized important. But king Jeongjo denied these ideological stream and tried to change that political system. King Jeongjo wanted to strengthen the throne through the method which insisted the king as a hero in politics. For the purpose, king Jeongjo criticized the Neo-Confucian literati's viewpoint about politics and learning at that time and anticipated to be sole leader of politics and learning on that critique. King Jeongjo aimed to destroy the dignity of "Salim"(山林: Neo-Confucian Sages) with attacking their wrong behaviors. King Jeongjo also criticized the period of king Injo when the regime of "Sarim"(士林: pure Neo-Confucian lterati) faction fully appeared as the starting period when the factional harms were getting worse. King Jeongjo wanted to previously block the oppositions to win subjects over to himself's side with criticizing the period of king Injo and to take away the initiative from his opponents with insisting "Salim-Muyongnon"(山林無用論: a theory ignoring Neo-Confucian Sages). King Jeongjo's critique was not limited just on the system of factional politics. "Seonghak-Non" eventually took root in Neo-Confucianism. Therefore king Jeongjo criticized Neo-Confucianism. He insisted that the essence of Chinese Classics was pragmatical learning, not Neo-Confucianism. Through that critique, king Jeongjo aimed to destroy the ideological base of his opponents. However, king Jeongjo failed to be a sole leader of his subjects in the both boundaries of politics and learning even though he criticized the Neo-Confucian lterati's viewpoint about politics and learning. Because he abruptly died leaving his reformational scheme behind as well as his loyal subjects guarding himself against Noron Byeok-Pa(老論 ?派: the opposing party in Older Faction) were gone behind himself. The politics of Joseon Dynasty returned to more powerful politics for king's family-in-law after king Jeongjo's death.

• The Journal of Korean Philosophical History
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• no.42
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• pp.259-294
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• 2014

The key concept of political thoughts of Confucianism is 'Tian(天)=the Heaven' and 'Ren(人)=the Human being'. In particular, the meaning of 'the Heaven(天)' is profoundly exclusive in Confucianism in comparison to the other concepts. It is because that 'the Heaven' is connected with 'Ri(理)' which explains the human being and the heaven metaphysically, and the discussions about those concepts have also been widening to the political field. And if the concept of 'the Heaven's nature(天命)' is excluded, it is difficult for us to discuss the essence of political thought of Confucianism. This paper argued how the politicalization of 'the Heaven' which was private dimension of monarch in the strict sense, changed to the public dimension of people in Japan in the early 18th century through some theories of the two famous philosopher, Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai(荻生?徠) who belonged to the 'Kogakuha(古學派)'. The doctrines of Chu-tzu(朱子學) has hold absolute authority over the history of the oriental political thoughts. But the authority have gone through the stage of disorganization in a unique space called Eto(江戶) era of Japan. Therefore, the interpretations and concept establishments in a new dimension are naturally formed in that periods about 'Min(民)=People'. Based on discussions like this, the purpose of this paper is to study how those movements are emerged in what kinds of thinking and debating process. In part of Ito-Jinsai, this paper have reconsidered the concept of 'People' which Jinsai had thought and examined closely with critical mind about 'In(仁)=Mercy'. In case of Ogyu-Sorai, this paper have argued his political theory of 'the welfare of the people in the nation(安民天下)', in clarifying with the concept of 'the Roads of the Saint(先王의 道)' and the meaning about his declaration that "the Six Scripture(六經) is things(物)". The meaning of political view of this two philosopher is in the point to suggest some kinds of cure for problems of those days with the former days values. In the Jinsai's doctrine, that cure is 'the realization of the rule of right(王道)' based on new interpretation of 'Mersy'. And in case of Sorai, that is a form of independence of politics from morality based on 'the Roads of the Saint'.