• 한국철학논집
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• 제56호
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• pp.81-117
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• 2018

이 연구는 우리나라의 근대 신종교의 핵심 사상인 개벽사상에 대한 상호 비교를 통해 개벽사상의 총체적 특징들과 그 의미들을 밝히는 것을 목적으로 한다. 지금까지의 대부분의 연구의 한계점은 신종교 각각의 개벽사상에 대한 단편적 연구에만 머물러 있다는데 있다. 이를 극복하기 위해 먼저 주역의 우주론적 시간관을 포괄하는 철학적 관점에서 개벽사상을 구명해보았다. 그리고 이러한 방법론적 기초 위에서 기존의 연구 성과를 정리하여 동학과 정역, 원불교, 그리고 강증산 각각의 개벽사상의 전개 과정과 성격을 살펴보았다. 그리고 각 개벽사상을 비교 분석하여 서로간의 공통점과 차이점을 정리해보았다. 신종교 창교자들은 자신들이 살았던 시점을 기준으로 선천과 후천의 획기적 전환 즉 천지와 자연의 운도(運度)의 커다란 변화가 이루어진다고 보았다. 운도론의 개념은 원시반본(元始返本)하는 우주자연의 운도에 따른 변화 양상을 설명하는 것과 같은 개념인데, 후천개벽사상 속에는 이러한 내용과 개념들이 고스란히 들어와 있다. 이 논문에서는 이 같은 선천후천 전환의 운도론적 관념이 수운(水雲), 일부(一夫), 소태산(少太山), 증산(甑山)의 교설 속에 상당히 많이 나타나있음을 밝혔다. 신종교 개벽사상에서의 선천은 인간의 한계상황을 대변하는 위기의 세계이며, 후천은 그 한계상황을 절대자의 힘 또는 극적인 우주변화로 인해 실현된 종교적 이상세계를 뜻한다. 그렇기에 개벽사상은 내일의 이상세계의 도래를 바라는 일종의 우주론적 말세론이며 종교적 역사관이다. 또한 우주론적 말세론은 일종의 시간관이며 역사관이기 때문에 필연적으로 그것에 포함되어 있는 선천과 후천이 각각 얼마나 기나긴 시간을 가졌는가 하는 문제를 지니게 된다. 그리고 특히 선천과 후천에서 사회의 조건들과 인간의 삶이 어떻게 달라지는가 하는 내용을 전제하게 된다. 따라서 이 논문에서는 우주론적 차원의 시간관에 대한 이해를 바탕으로 이러한 문제들에 대한 각각의 신종교에서 밝히고 있는 답변 내용들을 나열하고 비교 분석해보았다. 수운은 초월적 존재라 할 수 있는 하늘님과의 접신을 통해 구원의 메시지를 전달하는 사명을 맡았고, 일부는 역학적 원리를 통해 선천을 넘어서는 후천 세계의 도래를 밝혔으며, 소태산은 그 후천의 시대를 맞이하고 살아가기 위한 정신개벽론을 제기한 것으로 볼 수 있으며, 증산은 그와 같은 후천을 만들고 가져다주는 절대자임을 선언하였던 것이다.

• 철학연구
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• 제129권
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• pp.1-22
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• 2014

"백서주역" "요"는 세 부분으로 구성되어 있다. 첫째 부분은 통행본 "계사" 하편 10장과 5장의 다섯 단락, 둘째 부분은 공자와 제자 자공(子贛)(자공(子貢))과의 "주역"에 대한 중대한 대화, 셋째 부분은 공자의 '손익지도(損益之道)'에 대한 설명이다. 둘째 부분에서, 공자가 늘그막에 점책인 "역"을 좋아하자 제자 자공은 공자의 평소의 가르침을 미루어 볼 때 공자의 행위를 이해할 수 없는 일이라고 질문을 한다. 이에 공자는 "주역"을 복서(卜筮)로 사용하는데 안주하는 것이 아니라 그 점글을 즐긴다고 대답한다. 자공이 그렇게 한다면 사람에게 그릇된 것이라고 말하자 공자는 또 한 편으로 "주역"이 미래를 아는 것을 즐긴다고 말하면서 자신은 백 번 주역점을 쳐 70번을 적중했다고 말한다. 그리고 마지막 단락에서 공자는 "역"의 점치는 면은 뒤로 하고 덕과 의를 살필 뿐임을 강조한다. 이 대화에서 의리와 상수를 함께 언급하는 공자의 역관이 펼쳐진다. 본 논문은 "요"의 둘째 부분 '부자노이호역(夫子老而好易)'장의 내용을 순서대로 인용하면서 공자와 자공의 대화 내용을 분석하여 의리와 상수 두 방면에서 공자의 주역관을 살펴보고 이것이 과연 공자의 본뜻인가를 논하고자 한다. 이를 통해 '부자노이호역(夫子老而好易)'장의 내용이 과연 공자의 역관을 기록한 것인가 하는 진위 문제의 해답을 찾을 수 있을 것이고, 아울러 공자와 "역"의 관계도 명백하게 밝혀지게 될 것이다.

• 대한한의학원전학회지
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• 제3권
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• pp.280-398
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• 1989

The most distintive features on the Thinking Structure of the Views of the Nature and the Theories of the Medicine of the ancient Chinese are a Comprehensions to the System of the Nature which reveals in the Natural Phenomena. Nothing doesn't changed in the Nature and man also. These Changes are inevitable to the man. So it isn't easy to grasp the Essence of the Natural Phenomena which always be changed. I-Ching (易經, Book of Changes), Chung-Yung (中庸) and many other books are that has a theories about the Changes, the ancients could recognized the unchangeable constancy from the ever changeable Natural Phenomena. The unchangeable constancy on the Oriental thinking means as same as an 'Idea' on the Western thinking. These process made them shape up the Views of the Nature and the Medical theories. And Chi (氣), Yin-Yang (陰陽) and Wu-Hsing (五行) are the most important concepts of their views and theories. In the concepts of Chi as an epistemological meaning; the Nature and the Han can be appreciated as a one System, because his being is within the Changes of the Nature and should be in accord with those Changes. He was going to believe that all beings are exist as an existential rules of himself. So Chi can be thougt as an epistemological system to all beings' existence. Thinking of Yin-Yang as a existential meaning; all beings are exist having a contrary and a complementary to each other. Birth and Death, Be ginning and Finishing in a series of the process occurs in all beings are the two sides of their existential and intrinsic tendencies. That can be condensed to the Yin-Yang concepts. In the consideration of Wu-Hsing;all beings are observed and explained more deliberatively by it's own rules. By the way the concepts of Chi, Yin-Yang and Wu-Hsing which derived from the processes of the recognition to the Changes of the Nature are practiced actually by the thoughts of Harmony. And it is represented by the accordance to the Time of the Natural Changes, that is, Shiling (時令). It means a adjustments to the Time and Changes of the Nature. The health of all beings that is an aim of the Medicine can be maintained by their practical thoughts or the concepts of Shiling.

• Asian Journal for Public Opinion Research
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• 제1권3호
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• pp.153-202
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• 2014

Aside from political leaders' popularity rates and the stock exchange index of business firms, ordinary people are highly interested in aspects of daily life, such as housing, income, health, family, food, human relations and work. Cross-national opinion polls on daily-life satisfaction were carried out in Japan, South Korea, Thailand, Hong Kong, Macao, the Philippines, India, Myanmar, Taiwan, China, Malaysia and Pakistan in the fall of 2013 and winter 2014. The percent difference index (PDI) is formulated as the sum of two positive responses (satisfied and somewhat satisfied) minus the sum of two negative responses (dissatisfied and somewhat dissatisfied). Percent difference indices are given according to society and daily-life aspects. For our analysis to go beneath national average and to go beyond national borders, two lines of analysis are carried out. First, the distance between the level of satisfaction of the top and bottom quartiles is given for each society and according to each of the daily-life aspects. Second, the regional sum of satisfaction of the top quartiles and bottom quartiles are shown crossed by daily-life aspects. In this article we confine ourselves to preliminary comparative description and analysis. More solid and deep comparisons will be carried out by local polling leaders of 12 Asian societies in the succeeding issue of the Asian Journal of Public Opinion Research. Nevertheless, two key threads stand out from this preliminary comparisons. First, social relations (family and human relations) stand out as most satisfied aspects of life in most of twelve societies. Second, the need to go beneath national averages and beyond national borders in analyzing cross-national surveys is confirmed. The comparability and validity of cross-national surveys with varying sampling method and survey mode are briefly discussed toward the end of the article.

• 복식
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• 제31권
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• pp.61-73
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• 1997

Kon-myuh was worn by the ancient Chinese and Korean rulers as ceremonial dress during special rituals such as worshipping heaven and ancestors marriage or funerals. kon-myun consists of two major parts-Myun and kon-bok (the main bodypiece) as well as other articles of clothing(skirt footgear etc), There were regulations set in ancient books describing in detail the make of the kon-myun number of ryu and symbol to be used all which applied to each ruler depending on rank and status. This study is aimed at examining the consistency of the korean and Chinese in following the regula-tions as seen in relics which have been recovered from the past. Based on historical findings it seems that Korean Kon-myun came to Korea from China during the Three Kingdoms period. It was also worn in the Koryo and Chosun Dynas-ties and the Taehan Empire. In studying Konmyun in Korea the researcher studied a book from the early Chosun dynasty, Kukjo-oryeuiseory and a book from the late Chosun Dynasty Kukjo-sangrye-bopyun to find the guidelines and rules applying to the Kon-myun tradition. Slight difference were found across time in the supplementary articles of clothing as seen in Uigwe Pokwan-doseols explanations and drawings of Kon-myun. The researcher used uigwes of funerals of kings of the Chosun Dynasty and observed change over this period of time. However there was a clear consist-ency: the king's Kon-myun consisted of 9ryu-myun 9chang-bok while that of the prince consisted of 8ryu-myun 7chang-bok. For the Taechan Empire the researcher used Tae-han Yae-jun which shows the emperor's kon-myun to have consisted of 12ryu-myun 12chang-bok. To study how the regulations were put into practice relics were uncovered from the periods being studied. A portrait of King Ik-Jong remnants from King Ko-jong's Kon-bok and a photograph of Emperor Sun-jong all were in close adherence to the regulations outlined in the books. In China Kon-myun was worn by emperors from the Han to the Ching Dynastices. The researcher investigated Kon-myun es-pecially in the Ming Dynasty. The Kon-myun regulations as read in Tai-ming-hui-chan changed through all four periods. To study the faithfulness of practice to low Ding-ling the tomb of Emperor Shin-jong who ruled during a period of the Ming Dynasty was unearthed and the remains of the Emperor's Kon-myun were analyzed. The Kon-myun consisted of 12ryu-myuh 18chang-bok and there were other differences I color symbols and wearing method when compared to the regulations. It can be concluded that the Chinese Kon-myun tradition was not in strict adher-ence to the regulations established by law books. This is in contrast to the Korean Kon-myun tradition which showed little devi-ation. Further study is needed to understand why there was this difference in tradition and ritual.

• 동의생리병리학회지
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• 제16권6호
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• pp.1085-1091
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• 2002

Chang Chung-ching(張仲景) in the Later Han(Eastern Han) Dynasty of Chinese history wrote the treatise on Diseases Caused by Cold Factors(傷寒論; Shang Han Lun) on the basis of the fundamental theory of Emperor's Classic of Internal Medicine(黃帝內經; ECIM) after collecting medical treatment experiences until the Han Dynasty. It had great significance that Shang Han Lun was the origin of treating six-channels(六經) and there showed the peculiar guidelines on the diagnosis and treatment of oriental medicine to divide diseases into six-channels. The oriental medical doctors who had studied Shang Han Run thought highly of meridians and until now it was generally known that the chapter of heat in the Plain Questions of ECIM(黃帝內經, 素問ㆍ熱論) was the basis of Shang Han Run. The chapter of heat in the Plain Questions of ECIM was the first text in which the basic theory on six-channels according to the types of illness was introduced. In my point of view, the theory of treating six-channels had close relation to the Chapter of Channels in Miraculous Pivot of ECIM(黃帝內經, 靈樞ㆍ經脈篇) as well as the chapter of heat in the Plain Questions of ECIM. Therefore I took a look at the origin of treating six-channels in Shang Han Lun and illuminated again the meaning to compare the parts of in Shang Han Lun with the Chapter of Channels in Miraculous Pivot of ECIM. Conclusion: The, symptoms divided into six-channels in the chapter of channels in ECIM gave the fundamental basis of diagnosis and treatment basesd on overall analysis of signs and symptoms(辨證論治) an illness in the Zangfu(臟腑) in respect of meridians. Viewed in the light of diagnosis and treatment basesd on overall analysis of signs and symptoms(辨證論治), the symptoms of YangMing-channel(陽明經) in the Chapter of Channels in Miraculous Pivot of ECIM were, for the most part, accord with those of YangMing-disease in Shang Han Lun. Furthermore, the symptoms in Shang Han Lun were explained definitely and in detail. Therefore the theory of Shang Han Lun has been developed on the basis of ECIM with the changes of the times. YangMing-disease in Shang Han Lun implied medical cases in stomach meridian(胃經) and large intestine meridian(大腸經). Therefore Shang Han Lun was the foundation of treatment basesd on overall analysis of signs and symptoms(辨證論治) in respect of meridian as well as the text in which the steps of infectious diseases(外感病) of human bodies were explained.

• 동의생리병리학회지
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• 제23권2호
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• pp.308-318
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• 2009

This study makes clear Huang Yuan-Yu(黃元御)'s medical thoughts Yi-philosophically. Yi-philosophy(易學) since ancient times is occupied by fundamental problems of various fields of Oriental Science. Confusian Medicine Reseachers of Zhang Jie-Bin(張介賓), Zhang Nan(章楠), Zhu Zhen-Heng(朱震亨) was seriously affected by Yi-philosophy(易學) and Confucianism(儒學). But I don't think that the majority of their medicine theories are occupied by Yi-philosophy(易學) and Confucianism(儒學). But Huang Yuan-Yu(黃元御) studied medicine thoughts on the basis of Tu Shu Yi(圖書易) in almost whole medicine theories and clinical contents. Therefore this study researched medical thinkings of Huang Yuan-Yu(黃元御) on Yi-philosophical medical viewpoint Tu Shu Yi(圖書易)-scientifically. Especially in this paper the author examined a characteristic point in medical thoughts of Huang Yuan-Yu(黃元御), the difference of existing medicine on Nei-Jing(內經) and Yi-medicine of Huang Yuan-Yu(黃元御), a commonness of medicine principles of Huang Yuan-Yu(黃元御) and Li Ji-Ma(李濟馬)), medicine theories of Huang Yuan-Yu(黃元御) on Tu Shu Yi(圖書易) and a background of Yi-philosophical medical standpoint. The results was summarized as follows; First, Huang Yuan-Yu(黃元御)'s standpoint on five phase is that the relation of earth and wood fire metal water is form and use(體用). Huang Yuan-Yu(黃元御) insists that the earth represents existence itself and wood fire metal water is concepts that represents actual states. Second, the concept of Four-Constitution of Huang Yuan-Yu(黃元御) and Li Ji-Ma(李濟馬) is same. Third, Huang Yuan-Yu(黃元御) doesn't have a standpoint of five-phase on Nei-Ching Medicine, but a standpoint of five-phase on Yi-philosophy. Fourth, water, fire, metal, wood is Four-Constitution that middle qi transformed. Fifth, the middle qi is yang-earth and yin-earth of the spleen and stomach, the physiological function of four viscera is maintained by the movement of ascending and descending of yin and yang earth. Sixth, The middle qi is main role of Four-Constitution. Exchanging of water and fire and the movement of ascending and descending of metal and wood depends on the earth. Seventh, generally medicine researchers speak that human mind is a main role of psycho-function of heart, but Huang Yuan-Yu has the standpoint of spleen-stomach oriented seven emotions not human-mind oriented viewpoint. It represents that a existing thinking of heart-earth center is changed to medical viewpoint of spleen-earth center. Eighth, There is enough ground for controversy on where is the middle point of human in five viscera. Is that spleen or heart? Huang Yuan-Yu(黃元御) insists that the spleen and stomach is middle point, but the standpoint in Four-Constitution medicine of Li Ji-Ma(李濟馬) is that middle point is heart.

• 혜화의학회지
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• 제26권1호
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• pp.33-48
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• 2017

Objective : Ten heavenly stems and twelve earthly branches are the important means to understand the orders of changes in heaven and earth. Method : We have so far looked into detailed explanations about twelve earthly branches in Seolmunhaeja, annotations in Seolmun of four major people, and commentaries in Jeongyeokwonui. Result & Conclusion : This can be also applied to the explanations of twelve early branches, as follows. In the $11^{th}$ month of the lunar calendar, the yang energy is finally born amid full of the ying energy. In the $12^{th}$ month, the yang energy prepares to break through the knots of the ying energy and gets ready to come out of the ground. In the first month, three kinds of the yang energy start to become vigorous and active. In the second month, the yang energy gains more force, sprouting various plants on the ground. In the third month, the yang energy arouse further, strengthening and growing plants. In the fourth month, all the yang energy is released, while the ying energy is still hiding. In the fifth month, one ying energy is born amid full of the yang energy, and there are interchanges between the yang energy and the ying energy. In the sixth month, the yang energy is still strong and vigorous, ripening the fruits in the fields. In the seventh month, the yang energy starts to hurt all creation. In the eighth month, the ying energy starts to flourish, and the yang energy starts to decline, diminishing all creation and, however, still ripening grains to be harvested. In the ninth month, one yang energy starts to hide from sight, not working its duty, while five kinds of the ying energy start to annihilate all creation. Finally, in the tenth month, the small yang energy hides to be rebirthed amid the flux and reflux of the ying-yang energy. The creative and unique interpretation of Jeongyeokwonui about twelve earthly branches is worth to be referred. It is definitely beyond the other existing explanations, as it incorporates trigrams and hexagrams from I Ching (Book of Changes) and the five primary substances.

• 한국환경생태학회지
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• 제25권4호
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• pp.498-515
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• 2011

2008년 3월부터 10월까지 총 7회에 걸쳐 주왕산국립공원 일대의 식물상을 조사하였다. 주왕산국립공원지역에서 확인된 환경부 지정 멸종위기야생식물종은 둥근잎꿩의비름, 망개나무, 깽깽이풀, 노랑무늬붓꽃과 가시오갈피나무, 솔나리, 연잎꿩의다리 7분류군 이었으며, 식물구계학적 특정식물종은 총 88분류군으로 V등급에 해당하는 분류군은 깽깽이풀, 망개나무, 솔나리 등 8과 9분류군, IV등급에 해당하는 분류군은 승마, 회리바람꽃, 돌마타리 등의 4과 5분류군, III등급에 해당하는 분류군은 애기석위, 가침박달, 등칡 등 16과 18분류군, 2등급으로는 백작약, 나도바람꽃, 개불알꽃 등의 14과 18분류군, 1등급은 늦고사리삼, 홀아비꽃대, 백선 등 30과 38분류군이 확인되었다. 한국 고유 식물종은 호랑버들, 검팽나무, 할미밀망, 노랑갈퀴, 정영엉겅퀴 등의 총 15분류군이 확인되었다. 귀화식물은 닭의덩굴, 나도닭의덩굴, 다닥냉이, 족제비싸리, 컴프리, 수박풀 등의 총 21분류군으로 조사되었다.

• 식물분류학회지
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• 제48권3호
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• pp.163-171
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• 2018

한국산 금털고사리속(Hypodematium)은 오랫동안 금털고사리(H. glanduloso-pilosum) 1종으로 알려져 왔으나 최근 미기록종 흰금털고사리(H. squamuloso-pilosum)가 영월에서 그리고 신종 가는잎금털고사리(H. angustifolium)가 옥천에서 보고되었다. 금털고사리속 내 종을 구분하는 형질은 흔히 잎몸의 세열 정도, 털과 샘털의 유무, 잎자루 기부에 비늘조각의 모양 등으로 보고되어 있다. 제주도를 제외한 전국에서 석회암지대나 바위틈에 자생하는 금털고사리는 잎의 세열 정도, 포자낭군과 포막의 위치, 털의 분포와 크기 등에 큰 변이를 나타낸다. 이러한 변이는 금털고사리를 속 내 다른 분류군과 구분하는 데 어려움을 초래하고 있다. 따라서 국내 전국적으로 분포하는 금털고사리와 근연종의 형태학적 형질 및 분자적 분석(rbcL and psbA-trnH)을 통하여 금털고사리속 식물의 분류학적 및 계통분류학적 관계를 검토하고자 하였다. 그 결과 형태 형질 변이의 폭이 커서 전국적으로 조사했던 금털고사리는 잎자루와 포막의 다세포성 털과 막대모양의 선모를 밀집하는 형질과 땅속줄기와 잎자루 기부 비늘조각의 형태가 피침형 또는 긴타원상 피침형인 특성으로 가는잎금털고사리 또는 흰금털고사리와 뚜렷이 구별되었다. 두 구간의 cpDNA 염기서열 데이터 분석결과에서는 한국 자생 3종을 Glanduloso-pilosum clade로 묶였다. 아울러 중국과 한국에 분포하는 흰금털고사리, 한국에 분포하는 가는잎금털고사리, 그 외 중국과 일본에 분포하는 H. fordii 는 중국, 한국, 일본에 분포하는 그룹에 묶였다.