• 대순사상논총
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• 제25_1집
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• pp.1-22
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• 2015

This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

• 한국조경학회지
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• 제26권3호
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• pp.178-188
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• 1998

In this paper, I tried to interpretate the matter and form of Chumsungdae, which has been mainly assumed as an facility for astronomical observaton of ancient Shilla dynasty, located on Kyongju, Korea. Basically, I took the thoughts of the place and the theory of cognition on landscape as a research tool, and the research was undertaken through the surveying the physical surroundings of chumsungdae and studying the references related to a myth, thoughts, and a tale of shilla era. This research was anticipated to find out the various symbolic meanings and functions of Chumsungdae and its place, which is somewhat different from the view of scientific uses of it. The matter and form of the Chumsungdae realizes the archetypal form of the well and meanings of petition for agricultural abundance, leading to a wishing for political stability of the nation, especially an authority of a reign of the queen, named Sun-duk who is the first one in Shilla Dynasty. The chumsungdae was located on the very sacred place surrounded by the tumulous and Kyerim forest which was birth and death place of the founder and king of a family of Kim. It does mean that the Chumsungdae was very scared work, and made place with combination of meaning above mentioned and natural environment. Finally, this paper suggested the neighboring area of the Chumsungdae be restored with the forest as an archetypeof old picture and environment of Kyerim.

• Nutrition Research and Practice
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• 제5권1호
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• pp.3-10
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• 2011

Women's nutrition has received little attention in nutrition programming, even though clinical trials and intervention trials have suggested that dietary improvement or supplementation with several nutrients may improve their health, especially in low-income settings, the main focus of this paper. Most attention so far has focused on how improvements in maternal nutrition can improve health outcomes for infants and young children. Adequate vitamin D and calcium nutrition throughout life may reduce the risk of osteoporosis, and calcium supplementation during pregnancy may reduce preeclampsia and low birth weight. To reduce neural tube defects, additional folic acid and possibly vitamin $B_{12}$ need to be provided to non-deficient women before they know they are pregnant. This is best achieved by fortifying a staple food. It is unclear whether maternal vitamin A supplementation will lead to improved health outcomes for mother or child. Iron, iodine and zinc supplementation are widely needed for deficient women. Multimicronutrient supplementation (MMS) in place of the more common iron-folate supplements given in pregnancy in low-income countries may slightly increase birth weight, but its impact on neonatal mortality and other outcomes is unclear. More sustainable alternative approaches deserve greater research attention.

• Nuclear Engineering and Technology
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• 제53권6호
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• pp.1731-1735
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• 2021

The operation of the nuclear reactor requires accurate and fast methods and techniques for analysing its kinetics. These techniques become even more important when the MOX-fuel is used due to the lower value of delayed neutron fraction 𝛽 for ²³⁹Pu. Based on a Birth-and-Death process review, the mathematical model of thermal reactor core has been proposed different from existing ones. The analytical method for thermal point-reactor parameters evaluation is described within this work. The proposed method is applied for analysis of the unsteady transient processes taking place in a thermal reactor at its start-up or shutdown power change, as well as during small accidental power variation from the rated value. Theoretical determination of MASURCA reactor core reactivity through the analysis of experimental data on neutron time spectra was made.

• Pediatric Infection and Vaccine
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• 제19권3호
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• pp.111-120
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• 2012

목 적 : 단일 병원 신생아입원실에 입원한 신생아를 대상으로 환자의 임상적 특징에 따른 MRSA 보균율을 알아보고, 그 기원을 추정해 보며, MRSA 보균에 영향을 미치는 요소들을 살펴보고자 하였다. 방 법 : 2008년 1월부터 2011년 12월까지 을지대학교 서울 을지병원 신생아 입원실에 입원하여 MRSA 감시배양검사를 시행받은 1,733명의 신생아를 대상으로 의무기록을 후향적으로 조사하였다. MRSA 감시배양검사는 비강, 서혜부, 직장에서 시행하였고, 퇴원 시까지 매주 반복 시행 하였다. MRSA 감시배양결과에 따라서 보균자와 비보균자로 나누었다. 결 과 : 대상환자 1,733명 중에 415명(23.9%)이 MRSA 보균자였다. 제태기간, 출생체중, 분만 방식, 분만전 산모에게 항생제 투여 여부, 출생장소, 입원전 체류 장소에 따라서 MRSA 보균율에 차이를 보였다(P<0.001). 다변량 검사에서 분만전 산모에게 예방적 항생제를 투여하지 않은 경우가 투여한 경우에 비해서 신생아가 MRSA 보균자가 될 위험도가 2.8배(OR=2.77; 95% CI, 1.88-4.07), 출생장소가 외부인 경우가 본원인 경우에 비해서 2.3배(OR=2.28; 95% CI, 1.17-4.42) 높음을 확인하였다. 결 론 : 신생아 입원환자를 대상으로 한 MRSA 보균율은 23.9%로 상대적으로 높은 보균율을 확인하였다. 환자특성을 고려하여 추정한 HA-MRSA 보균율은 51/511명(10%), CA-MRSA 보균율은 309/858명(36%) 이었다. 본병원 신생아에서 MRSA 보균과 연관된 요인은 산모의 예방적 항생제 사용여부와 출생장소임을 확인하였다.

• 지역과문화
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• 제6권3호
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• pp.1-28
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• 2019

오늘날 성은 흥미의 도구로 전락되어 각종 성범죄가 끊이지 않고, 저출산 문제로 인구 절벽의 시대를 맞이하게 되었다. 이러한 문제를 극복하기 위한 대안으로 우리선조의 삶의 방식이었던 기자신앙을 새로운 인식으로 생명탄생의 신비를 간직한 성스러운 문화로 정착시켜야 한다. 이에 따라 자웅암 일원을 재미와 흥미를 주는 해학적인 장소가 아니라 생명탄생의 고귀함과 무병장수, 부귀영화를 기원하는 성스러운 장소로 재탄생 시키고자 하는 것이 본 연구의 목적이다. 전통문화의 현재적 활용이라는 측면에서 자연사랑, 생명존중의 정신을 기반으로 소원, 만남, 치유, 사랑의 정신가치를 기획방향으로 정하고 단동 10훈 중 도리도리(道理道理)를 핵심 테마로 선정하여 "도리도리(道理道理) 시크릿 가든"이라는 명칭을 부여하여 관광스토리텔링 하였다. 문화콘텐츠는 지역의 마케팅 수단이 되고, 관광객이 지역을 방문하게 하는 힘으로 작용한다. 이런 맥락에서 "도리도리(道理道理) 시크릿 가든"의 조성은 안동의 브랜드가치를 높이고 새로운 명소가 되기에 충분한 의미와 있음을 알 수 있어 지역의 상징공간으로서의 면모를 갖추어 관광객을 유입하는 고부가가치산업으로 이어질 수 있음을 확인하였다. 본 연구는 현재까지도 자웅암과 자궁암에 사람들이 찾아와 자식을 낳기 위해 기도하고 있다는 점에 주목하여 자웅암 일원을 생명탄생의 고귀함과 무병장수와 부귀영화를 기원하는 성스러운 장소로 재탄생 시키고자 하는 것이다

• 대순사상논총
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• 제26집
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• pp.77-110
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• 2016

The purpose of this article is to study on the Correlative linkage between the cosmic principle of birth-growth and contraction-recess and the Non action Tao. The split time between birth-growth and contraction-recess is the conflict between the Prior Time and Posterior Time as the Great Renewal. The cycle of this Chaotic Renewals is the cycle of a cosmic circulation as 129,600 years. In relation to the correlative linkage of function, Jeong-san Sangje governs all the beings of the universe by means of the cosmic principle birth-growth and contraction-recess. Also Jeong-san Sangje, using the Non action Tao governing all the beings of the universe and let them exist as the original selves. Thus, the two necessities are mutual interdependent and mutual complementary. In relation to the correlative linkage of substance, Jeong-san Sangje is included in the cosmic life which forms of all the existences. That is personal God of Jeong-san Sangje that is a part of the cosmic life. So that Jeong-san Sangje is included in the cosmic life, the basis of all the cosmic affairs. He is also subordinate to the cosmic principle but he simultaneously governs it. Jeong-san Sangje is trans-versal mediator between the cosmic principle and the cosmic life of Non action Tao, since it is the origin of his mind. To understand the nature of Jeong-san Sangje who becomes one with the cosmic life, the old causal way of thinking which inquires the timely order and seeks for causes and effects should be abandoned. The new way of thinking is thus different from the old one. The core of cosmic life is abstracted as the essence-energy and god-blood. This structure is similar to the cosmic principle of birth-growth and contraction-recess. The death is a kind of event caused by the depletion of the essence, and all beings could altered into the god. It also would be returned to the natural birth place of the cosmos, as it were, that can be called the 'Return to the Origin'. As the cosmos goes to the new epoch, humans have been living together with the cosmic principle. Now we can expect the Posterior Time to open to humans as cosmic life of Non action Tao.

• Human Ecology Research
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• 제53권2호
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• pp.157-168
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• 2015

This study examined positive and negative marital factors on social adaptation to South Korea among North Korean refugees. In terms of previous studies, family variables play an important role in the adaptation to new society among refugees. We analyzed three major marital factors of marriage background, dyadic adjustment, and marital violence. Marital factors consisted of place of birth, place of marriage, dyadic consensus, dyadic satisfaction, dyadic cohesion, emotional violence, physical violence, and sexual violence. We analyzed the data of 295 North Korean refugees who resided in Seoul, Gyeonggi province and Incheon using snowballing sampling. The result indicated that the refugees married to non-Korean partners (including Korean-Chinese, Chinese, or Russian) are more likely to suffer in social adaptation. Place of marriage (whether the couple got married before escaping, during the escape or after living in South Korea) did not have a significant impact. Dyadic satisfaction was helpful in social adaptation, while sexual violence had a negative effect. The findings of this study suggest alternatives for more successful social adaptation by North Korean refugees to South Korea, a need for more services that target married couples and families rather than individuals, and suggestions for the use of counselors who are also North Korean refugees.

• 한국언론정보학보
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• 제67권
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• pp.7-34
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• 2014

본 연구에서는 국민정부에서 실용정부에 이르기까지 정권 교체에 따라 신문사 조직과 방송사 조직을 이사진과 실무진으로 구분, 조직 내, 조직 간의 특성을 밀도 분석과 분포 분석, 대응 일치 분석 등을 통해 분석함으로써 한국의 언론 환경에서 형성되어 온 사회적 네트워크 특성과 그 변화 경향이 정권 교체에 따라 어떠한 특성과 변화 경향을 보이고 있는지를 살펴보고자 하였다. 본 연구에서는 앞서 설정한 시점에서 과연 연고 조직의 영향력이 여전히 지속될 수 있는 여건을 유지하고 있는지를 살펴봄으로써 국내 언론사가 내집단 중심의 폐쇄적인 특징으로부터 벗어나 공동체 중심의 사회적 자본으로 전환될 수 있는 환경 변화 가능성을 모색하는데 집중하고자 하였다. 분석 대상으로 설정한 정권에서, 밀도와 분포 분석을 통한 집중 경향과 대응일치분석 방법을 통해 위치 분석 등 다각도의 방법론을 토대로 분석한 결과, 참여정부에서는 국민정부에서와는 달리 변화 경향을 엿볼 수 있었지만, 실용정부에서는 참여정부 이전 정권에서의 사회적 네트워크 특성과 유사한 형태로 회귀하는 경향을 보이고 있다는 점이 특징적으로 분석되었다.

• 인문언어
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• 제6권
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• pp.213-240
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• 2004

This paper argues that Koguryo historically belonged to Korea based on the linguistic homogeneity among Koguryo, Sinra, and Paekche. The language of Koguryo shows the following four distinct properties from Chinese. First, Koguryo, Sinra, and Kara share a dual structure of national birth myths, and the directional vocabulary found in the countries also shows the evidence that the Korean people moved from North to South. Chinese, on the other hand, has no indication of these facts. Second, the place names in Koguryo shared the same properties with those of the countries in the Korean Peninsula at the same period, but were different from those of China. It is also noticeable that the national name of Korea, adopted from the national name of Koruryo, was announced to the world and that Korea has been acknowledged as our national name since then. The legitimate lineage of Koguryo > Parhay > Hu-Koguryo > Korea proves that Koguryo belonged to Korea historically, Third, the names of kings were very similar among the Three Kingdoms, but distinct from those of China. The names of kings were created on the basis of the sun as well as nature and human functions or activities like nuri (world), Piryu (originated from the name of a river), onjo (all over world), Chumong Hwar-bo (a person who is good at shooting), Paem-bo (a baby crawling like a snake), K\ulcornerchir-bo, Isa-bo, etc. This is a common characteristic among the Three Kingdoms, but clearly different from China. Fourth, the governmental names were very similar among the Three Kingdoms, but distinct from Chinese ones. These linguistic properties shared among the Koguryo, Packche, and Sinra are never accidental, but provide reliable evidence that the countries were founded by the Korean people. Koguryo, therefore, belonged to Korea historically.