• Journal of the Daesoon Academy of Sciences
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• 제28집
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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.

• 대한한약
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• 통권4호
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• pp.24-38
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• 2000

• 대한한약
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• 통권8호
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• pp.263-281
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• 2004

• Journal of Service Research and Studies
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• 제7권3호
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• pp.105-118
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• 2017

The current research investigates the basic philosophy that would serve as a foundation for the development of the service economy. In particular, the current work suggests that the Korean traditional philosophy fits the philosophy of the service economy because of the relational nature of the Eastern culture (vs. Western culture). Therefore, it is suggested that trough manifestation of the Korean traditional philosophy, the service economy would be invigorated. The yin-yang and the Two Taegeuk do not emphasize the role of human, and thus, a new philosophy incorporating this aspect needs closer attention. Therefore, the Korean traditional philosophy, structured in a Three Taegeuk framework could serve as the foundation for the development of the service economy. The Three Taegeuk framework relates to the harmonization, horizontality, bi-directionality, and relational aspects of the service industries. For example, human serving the agent role in the society resembles the current service economy where service workers and customers serve important roles in value creation. Taken together, the current research suggests that the Korean traditional philosophy serve as an important foundation for the development of the service economy.

• Korean Journal of Remote Sensing
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• 제35권2호
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• pp.327-336
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• 2019

The caldera lake "Chun-ji" is located at the summit of Baekdu volcano, which is in the border of China and North Korea. Chun-ji Lake has altitude 2,189 m above sea level. The Chun-ji is freezing in the winter when the water temperature goes down to zero for a year, and it melts in the season when the water temperature goes up again. However,since it is located at a high altitude, there are many cloudy days, and it is difficult to observe with optical images. For this reason, radar images, which are less influenced by weather than optical images, are more effective for observing the ice of heaven and earth. In this study, 75 TerraSAR-X images from chun-ji area were used for analysis from 2015 to 2017, and the calculated ice area and temperature changes were analyzed. As a result, the ice of the caldera lake formed was formed in early December and slowly melted until mid-April. During this period, temperatures in the Samjiyeon area were about $-10^{\circ}C$ when ice was produced, and the temperature was about $0^{\circ}C$ in mid-April when it was thawing. Correlation coefficients between ice surface area and temperature in winter 2015 and 2016, where global ice is produced,show a high correlation of -0.82 and -0.75. In addition to the results of this study, it can be used as an indicator to monitor the volcanic activity by comparing the result of the recent volcanic activity with the result of the increase in water temperature using various imagery.

• Journal of the Daesoon Academy of Sciences
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• 제30집
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• pp.163-199
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• 2018

Jeon-gyeong was published under the command of Dojeon Park Wudang in 1974. The scripture consists of 7 parts and each part has 17 chapters. The earliest record of Gucheon Sangje (1871~1909) can be found in Jeungsan Cheonsa Gongsagi, which was published by Lee Sangho (1888~1967) in 1926. The book was the first oral literature that he created by collecting information and materials on Jeungsan as he personally met with many direct disciples of Gucheon Sangje. In 1929, after three years, Lee complemented the book with additional materials and published the first edition of Daesoon Jeon-gyeong. It was a form of didactic literature stylistically presented as scripture. Lee continued this long journey of work by revising and publishing 6 editions of Daesoon Jeon-gyeong until he published the last one in 1965. The chapter titled, "Cheonji-gongsa (Reordering Works of the Universe)" from Daesoon Jeon-gyeong as the sixth chapter out of a total of 13 chapters in the first edition, but in the last edition, it appears as chapter 4 out of a total of 9 chapters. Here it is shown that the last edition has been shortened when compared to the first edition. Also the number of verses in the chapter has largely increased by almost twice its original size over the 37 years; as it was 81 in the first edition, 94 in the second, 148 in the third, 151 in the fifth, and 175 in the sixth. In this paper, I studied how the verses of "Gongsa (Reordering Works)" from the Jeon-gyeong, which was first published in 1974, have been revised in comparison to the chapter titled "Cheonji-gongsa" from the Daesoon Jeon-gyeong. As the result of comparing each verse of "Gongsa" from the Jeon-gyeong to those of "Cheonji-gongsa" from all six editions of the Daesoon Jeon-gyeong, I could find the following revisions or changes. First, when "Cheonji-gongsa" from the Daesoon Jeon-gyeong is compared to "Gongsa" from the Jeon-gyeong, it can be seen that the number of verses has been changed and some contents have been deleted or added. Second, the sixth edition of the Daesoon Jeon-gyeong has 69 more verses than the Jeon-gyeong, and most of the additions were made in the chapters titled "Haengrok (analects)," "Gyoun (conveyance of teachings)," and "Yesi (forseeing)". These additions show how the verses regarding religious and predictional teachings developed over the years. Third, the verses from "Gongsa" from the Jeon-gyeong contain many descriptions from chapter 2, "Enlightenment of Dao and Miraculous Deeds of Cheonsa (Heavenly Teacher)," chapter 3, "Followers in the Dao School and Precepts," and chapter 5, "Opening of New World and Paradise," from the 6 th edition of the Daesoon Jeon-gyeong. This indicates that "Cheonji-gongsa (Reordering Works of the Universe)" was related to miraculous acts, enlightenment to Dao, teachings given to the followers, the opening of new world, and the building of a paradise. Fourth, some chapters in the section "Cheonji-gongsa" from Daesoon Jeon-gyeong are omitted in "Gongsa" from Jeon-gyeong, and "Gongsa" has some new contents that were not included in previous texts. This shows that there had been adoptions of different materials in the process of transmission.

• Korean Architects
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• 5호통권253호
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• pp.30-31
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• 1990

• The Korean Publising Journal, Monthly
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• 통권165호
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• pp.10-10
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• 1995

• KAPE Magazine
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• 통권110호
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• pp.14-15
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• 2005

• Journal of the Korean earth science society
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• 제30권4호
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• pp.485-494
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• 2009

We report patterns of astronomical seeing at KSA SEMO (Korea Science Academy Space Earth and Man Observatory). Though the data of the seeing measured at the local observatory is essential in identifying the seeing of the observatory, systematic measurement of seeing has not been made in Pusan yet. For this reason, KSA SEMO adopted the Santa Barbara Instrument Group (SBIG) Seeing Monitor to constantly record the seeing. The seeing monitoring was done through an elaborate procedure involving direct CCD images in the focal plane which were subsequently analyzed for the full width at half maximum (FWHM) Gaussian widths. Based on the seeing monitoring for 8 months, we classified five patterns of the seeing at KSA SEMO: 'Sunset/Sunrise Effect', 'Extreme Fluctuation', 'Sudden Increment', 'Daily Variation' and 'Stable Condition'. Seeing was generally good from 1:00 am to 3:00 am than other times, and it was also better in Winter than in Summer.