• JOURNAL OF ELECTRICAL WORLD
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• s.464
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• pp.52-55
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• 2015

영덕군 천지원전 건설이 확정됐다. 지난달 22일 정부의 제7차 전력수급기본계획 발표에 따라 2029년까지 신규원전 2기가 건설될 예정이다. 한수원은 이에 따라 영덕군 현지에 주민들과 원활한 소통을 하기 위한 '천지원전건설준비실'을 열었다. 천지라는 명칭은 원전이 들어서게 될 영덕읍 석리 노물리 매정리에 걸쳐 있는 '천지산'에서 따온 것이다.

• The Journal of Engineering Geology
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• v.23 no.4
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• pp.409-425
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• 2013

This study presents a prediction of a time-series of the area inundated by effluent from Heavenly Lake caused by ground behavior prior to a volcanic eruption. A GIS-based hydrological algorithm that considers the multi-flow direction of effluent, the absorption and storage capacity of the ground soil, the storage volume of the basin or the depression terrain, was developed. To analyze the propagation pattern, four hypothetical collapse zones on the cheonji ground were set, considering the topographical characteristics and distributions of volcanic rocks at Mt. Baekdu. The results indicate that at 3 hours after collapse, for both scenarios 1 and 2 (collapses of the entire/southern boundary of cheonji), a flood hazard exists for villages in China, but not for those on the North Korean side of the mountain, due to the topographical characteristics of Mt. Baekdu. It is predicted that villages in both North Korea and China would be significantly damaged by flood inundation at 3 hours elapsed time for both scenarios 3 and 4 (collapses on the southern boundary of cheonji and on the southeastern-peak area).

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.1-46
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• 2021

Since ancient times, the word Deok (德, virtue) has been used as a term in ethics. In the east, it originally meant 'to acquire (得),' and during the warring states period, it was used to indicate 'personality' or 'value;' especially for political leaders. Then, in Confucianism, the word Deok developed into an ethical term suggesting that people should acquire Deok in their action so as to achieve human perfection. In Daesoon Thought, Deok originates from the Dao, and the two are close in the same manner that Yin and Yang are close and interrelated. The Dao of Daesoon Thought indicates the Great Dao of Heaven and Earth, which Gucheon Sangje had opened when he performed his Gongbu (holy work) at Daewonsa Temple, is such that the Great Deok was divided into the Deok of Heaven, the Deok of Earth, and the Deok of Humanity. This allows for the realization of Deok in each of the Three Realms. Jo Jeongsan, the successor of Gucheon Sangje, said that he will inherit the Great Deok originated from the Great Dao and enlighten the world to the Dao. The cause of the accumulation of grievances in the Three Realms was due to the failure to sufficiently spread Deok throughout the Three Realms. The Later World is where Deok will be offered in its full extent as it was secured by the Cheonjigongsa (Reordering Works of Heaven and Earth) performed by Gucheon Sangje. However, as the main agent of spreading Deok is the heart-mind, humans need to cultivate their heart-mind in the correct way. When humans finally become Dotong-gunja (beings who are perfectly unified with the Dao) and generously practice Deok in the world, there will be no grievances anywhere in the Three Realms. There are four ways of practicing Deok: Deok by caring for life, Eondeok (Deok of speech), Gongdeok (practicing meritorious Deok), and Podeok (spreading of Deok) to the world. Practicing the Deok by caring for life is to save and protect living beings based on the spirit of Jesaenguise (saving lives and curing the world). Eondeok is practiced when people speak to others in a positive way that fosters widespread goodness based on the spirit of Sangsaeng (mutual beneficence). When people perform Gongdeok they will be rewarded for their actions. Podeok can be realized when the followers of Sangje spread the Great Dao of Heaven and Earth based on the teachings of Daesoon Thought.

• Proceedings of the Korean Society for Agricultural Machinery Conference
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• 2002.02a
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• pp.375-380
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• 2002

장 등(2001)에 의해 개발된 보급형 홍삼제조용 건조기를 이용하여 최고급 품질의 천지삼(H&EG)등급 홍삼의 수율을 15%이상으로 향상시킬 수 있는 공정 개발을 위한 실험을 수행한 결과, 1차 건조시 최적의 상대습도 조건은 60-70%인 것으로 나타났고, 초음파 속도 330-360m/s를 가지는 원료수삼이 홍삼으로 제조된 후 천지삼 수율이 높았으며 내공과 내백도 적게 나타났다. 한편 저장기간별로 우수 홍삼의 제조결과를 보면 최고급 품질의 홍삼제조를 위해서는 수확 후 3일 이내에 제조작업을 수행하는 것이 적절할 것으로 판단되었다. 한편 본 연구에서 개발된 최고급품질의 홍삼제조공정의 천지삼 수율측정을 위해 실험을 수행한 결과 천지삼의 평균수율이 18.8%나타났다. 이 결과를 통계분석한 결과에 의하면, 95%의 신뢰를 가지는 수율구간은 14.1%-23.7%로 나타났다. 또한 상기 결과를 비모수 X$^2$검증한 결과 모집단을 대표할 수 있는 것으로 나타났다. 그러므로 본 연구과제에 의해 개발된 최고급 품질의 홍삼제조공정기술은 성공적으로 개발된 것으로 판단되었다.

• 건강소식
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• v.24 no.11 s.264
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• pp.26-28
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• 2000

사람이 밥을 먹는 것은 밥 속에 들어 있는 기를 섭취하기 위해서이다. 천지간의 기가 결합하여 만물을 만드는데 이 중에서 사람이 섭취해서 소화 작용을 통해 그 기를 흡수할 수 있는 것이 음식이다. 사람은 음식을 섭취함으로써 식물이 일년간 애써 모은 천지간의 정기를 흡수하는 것이다.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.37-72
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• 2017

The purpose of this article is to study the prospect of implementing a public common practice of ethics based on the 'Reordering Works of Heaven and Earth.' The 'Reordering Works of Heaven and Earth' demonstrated the prospect of a public common practice of ethics through the shared public action that would connect and mediate both the public domain and the private domain. In addition, the 'Reordering Works of Heaven and Earth' of Gucheon Sangje (九天上帝) provided us with a complete transformation, meaning the opening of a new era, transforming heaven and earth from their state in the Prior World to their optimized state in the Later World. This culminates in a new manifestation of a peaceful world revealed a prosperity and the prospect of common happiness and common order for the public. In addition, the 'Reordering Works of Heaven and Earth' has a public value as a religious culture that responds to social change and social needs. The 'Reordering Works of Heaven and Earth' revealed the prospect of a public common practice of ethics, placed importance on creating a new foundation, and restoring phenomena back to its original order. The 'Reordering Works of Heaven and Earth' presented various multi-faceted, multi-layered outlets of soteriology while exploring solutions to public issues and revealing human dignity. Through the new construction of Heaven and Earth, Gucheon Sangje had intervened in projects for human relief. The public ethical indicators of 'the actor' here are in line with those of the 'Non-action Tao' of Laozi. As the cosmos enters into the new epoch, humans have living together with the previous cosmic principle. Now we can expect the Prior World to open into a different era as humans embrace a cosmic life of 'Non-action Tao.' The active conjunction of the virtues of yin and yang is an idea of horizontal communication related to reordering of the universe. The harmonious union of divine beings and human beings suggests the way of enabling vertical communication. The resolution of grievances for the mutual beneficence of life is an ethics of peace that aims at achieving coexistence and prosperity. The private realization of Tao and the completion of the Tao in the world suggest the prospect of a common practice of ethics as means of implementing human dignity.

• Journal of the Korean earth science society
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• v.34 no.6
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• pp.492-506
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• 2013

The historical accounts and materials about the eruption of Mt. Baekdusan as observed by the geological survey is now showing some signs of waking from a long slumber. As a response of the volcanic eruption of Mt. Baekdusan, water release may occur from the stored water in Lake Cheonjii caldera. The volcanic flood is crucial in that it has huge potential energy that can destruct all kinds of man-made structures and that its velocity can reach up to 100 km $hr^{-1}$ to cover hundreds of kilometers of downstream of Lake Cheonji. The ultimate goal of the study is to estimate the level of damage caused by the volcanic flood of Lake Cheon-Ji caldera. As a preliminary study a scenario-based numerical analysis is performed to build hydrographs as a function of time. The analysis is performed for each scenario (breach, magma uplift, combination of uplift and breach, formation of precipitation etc.) and the parameters to require a model structure is chosen on the basis of the historic records of other volcanos. This study only considers the amount of water at the rim site as a function of time for the estimation whereas the downstream routing process is not considered in this study.

• The Journal of Korean Philosophical History
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• no.53
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• pp.165-190
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• 2017

This thesis is for the analysis of the relationships between Mozi's 'Heaven and Man' through the inspection of meaning and emphasis in his three books, 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'. According to the previous study, the Heaven's Will and Verification of Ghost are justify Mozi's theory of theistic stance with the Heaven's authority. And in case of the 'Indeterminism', there seems to be positive and rational way of awareness and it's thought to be atheistic stance. It is thought that there is a rule of action which is about the personality principle, and it suggest that how the government rule the country, and how the people lead a life. And it is the ghost that give prize or punishment when they did something according to this principle or not. So, men should do their best in actual life to meet the heaven's will. Because my fate is not decided by heaven's order but my own action. And it is thought that the main point of 'the indeterminism' is about Heaven helps those who do independent and active efforts. In short, 'the Heaven's Will', Verification of Ghost' and 'Indeterminism' are neither contradiction nor conversion form theism to atheism. Mozi is thought to divide clearly about ghost's works and people's works, and it is expressed explicitly in his works 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'.

• (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.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.