• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.345-383
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• 2014

This article intends to examine the value of the world citizenship in the perspective from the root meaning that is stressed as the behavior style of Daesoon thoughts in relation with 'desirable attitude of life in education of morality. Traditional root meaning of Daesoon thoughts turned out to be proper moral behavior principle such as Yin Yang harmonious virtue, God Humane keeping unity, and conviviality with regrets settlement. Such three principles of Daesoon Thoughts show the characteristic of global code such as respect of life, solidarity unity, and tolerant trust. To revise the phenomenon of duality, and to realize the human awakening in radically changing reality, we need to cultivate world citizenship based on the root meaning of Daesoon thoughts. Daesoon thoughts covering the East and the West, especially the key features of religion, can cultivate the world view of citizenship in the era of plural society based on folk beliefs toward Gucheon Sangje faith as the essence of the multiplism. The world citizenship of human society is necessary to unite the world in the unified construction cooperative spirits. All beings need to be away from antagonistic confrontation with the practice of mutual conviviality. The diameter of acquired joining world citizenship can have the opportunity to realize of Gucheon Sangje's Heaven and earth construction. The root meaning of Daesoon thoughts can contribute to moral practicality with world citizenship by practice of heavenly truth and human truth. First, cultivating heavenly truth by means of insight can develope the profound world citizenship. Secondly, the solidarity of the public and private can cultivate public citizenship. Thirdly, in the crisis of the mankind, this awakening conviviality can be foundation for world citizenship of public communication. Fourthly, the spirit that would not deceive ownself can be contributed to cultivating the world citizenship by means of the process of internalizing Daesoon thoughts. Nowadays in the plural society demanding world citizenship, the public citizenship can deepen the spirit of respect of life, solidarity unity, and tolerant trust in the process of world citizenship cultivation. In the future, the world citizenship can be deepen the alternative of practice in the continuous cultivation of world citizenship. In this process, we can form the culture of coexistence which can contribute to human society as well as korean society by developing the value of living together happiness through the guide of this phonesis.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.5
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• pp.1181-1190
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• 2005

After study about the shapes of Jung, Gi, Sin, Hyul-kwa advocated by Master Jisan, the conclusions are drawn as follows. It pursues the rules of universe being changed from formless to concrete objects that the Body Essence, Vital energy, Mentality, and Blood are materialized to Jung, GE, Sin, Hyul-kwa. It can be drawn an inference from the next three theories that Jisan considered Jung, Gi, Sin, Hyul-kwa as round, square, reverse triangle, and triangle or oval shape. First, it was taken to following the shapes of viscera. Namely Jung-kwa was taken as Kidney, Gi-kwa as Lung, Sin-kwa as Heart, Hyul-kwa as Liver. Second, it was adopted from five kinds of constitutions according to the five elements in [Yeongchu Yin and Yang twenty five shapes] that is Jung-kwa is purchased with Water-earth phases, Gi-kwa with metal phase Sin-kwa with fire phase, Hyul-kwa with Wood phase, Third, it is taken in order to eliminate contradictions. Hyul-kwa disliking to move is assumed to round shape to easily move. Gi-kwa tending to disperse is chosen to square in order to be unmoved. Sin-kwa declining to stagnate of seven emotions is pursued to reverse triangle to compose oneself. Hyul-kwa inclining to gather is preferred to acreage phase to harmonize ascending tendency. Among shapes which Jisan was divided Hado, Nakseo, Bokhee pal kwoe, Moonwang pal kwoe, Jung-kwa as round is Hado, Gi-kwa as square is Nakseo, Sin-kwa as reverse triangle is Bokhee pal kwoe order shape, Hyul-kwa as acreage phase or oval shape is accord with Moonwang pal kwoe order shape. The reason being classified into Jung, GE, Sin, Hyul-kwa from the shapes of the face is that the face is the place to reflect the whole conditions of the body connected with all of the viscera and meridian system such as semen of plants. Above contents are drawn an inference from the transcription of Jisan's lectures and his writings. And it is considered that insufficient parts of the Jisan's theory must be demonstrated continuously.

• Journal of the Korean Society of Hazard Mitigation
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• v.10 no.3
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• pp.119-131
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• 2010

Drought is one of disaster causing factors to produce severe damage in the World because drought is destroyed to the ecosystem as well as to make difficult the economy of the drought area. This study, using Palmer Drought Severity Index carries out correlation analysis with sea surface temperatures. Comparative analysis carries out by calculated Palmer Drought Severity Index and past drought occurrence year. Result of comparative analysis, PDSI indexes were in accord with the past drought. Cluster analysis for correlation analysis carries out using precipitation and temperature that is input datas palmer drought severity index, and the result of cluster analysis was classified as 6. Also, principal component carries out using result of cluster analysis. 14 principal component analyze out through principal component analysis. Using analyzed 14 principal component carries out correlation analysis with sea surface temperature that is delay time from 0month until 11month. Correlation analysis carries out sea surface temperatures and calculated cycle component of the low frequency through Wavelet Transform analysis form principal component. Result of correlation analysis, yang(+) correlation is bigger than yin(-) correlation. It is possible to check similar correlation statistically the area of sea surface temperature with sea surface temperature in the Pacific. Forecasting possibility of the future drought make propose using sea surface temperature.

• Journal of Service Research and Studies
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• v.7 no.3
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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.

• Parasites, Hosts and Diseases
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• v.51 no.5
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• pp.511-517
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• 2013

Species identification using DNA sequences is the basis for DNA taxonomy. In this study, we sequenced the ribosomal large-subunit RNA gene sequences (3,037-3,061 bp) in length of 13 Chinese Theileria stocks that were infective to cattle and sheep. The complete 28S rRNA gene is relatively difficult to amplify and its conserved region is not important for phylogenetic study. Therefore, we selected the D2-D3 region from the complete 28S rRNA sequences for phylogenetic analysis. Our analyses of 28S rRNA gene sequences showed that the 28S rRNA was useful as a phylogenetic marker for analyzing the relationships among Theileria spp. in ruminants. In addition, the D2-D3 region was a short segment that could be used instead of the whole 28S rRNA sequence during the phylogenetic analysis of Theileria, and it may be an ideal DNA barcode.

• The Journal of Korean Philosophical History
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• no.30
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• pp.161-190
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• 2010

In Shanghaibochujian-ZhouYi, there are a few special signs in red and black that had never been found in previous ZhouYi texts. Pu Mao Zuo (?茅左), who first sorted out Shanghaibochujian-ZhouYi, classified the signs into six types and explained them in terms of Yin-Yang theory. On the other hand, Li Shang Xin (李尙信) classified the signs into seven types and argued that these signs show that the order of the hexagrams(卦序) in Shanghaibochujian-ZhouYi is completely identical with that of the current version of ZhouYi. Edward L. Shaughnessy also conjectured that the order of the hexagrams(卦序) of Shanghaibochujian-ZhouYi is identical with that of the current version of Zhouyi after his material analysis of the Bamboo slips(竹簡) substance. Kondo Hiroyuki (近藤浩之) is based his interpretation of the order of the hexagrams(卦序) on his own classification of the signs which identified nine types. All these opinions contain some problems and given that the number of the Bamboo slips(竹簡) are very limited, we have to be very careful when we draw a conclusion. Shanghaibochujian-ZhouYi's signs can be possible when we suppose a 64-hexagrams(64卦) system instead of the 8-trigrams(8卦) system, which demands a reexamination of the common view that the 8-trigrams system preceded the 64-hexagrams system.

• Journal of Physiology & Pathology in Korean Medicine
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• v.22 no.6
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• pp.1359-1367
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• 2008

DSOM(Diagnosis System of Oriental Medicine) was made as a computerized assistant program for oriental medicine doctors to be able to diagnose with statistical basis. Then DSOM uses questionnaires filled out by subjects without enough explanatory guide. If the subject misunderstand the meaning of the passages, we might not rely on that result. So I designed this study to investigate the diagnostic correspondent rates between DSOM and practitioners. First, let the respondents answer to DSOM(DSOM-Ⅰ for the rest). After that, three doctors diagnosed the respondents and marked how much they had symptoms about 16 pathogenic factors in the score range 0${\sim}$5('0' means they didn't have that symptom, '1' means they had that symptom but mild, '3' means they had that symptom moderately, '5' means they had that symptom severely. And let the respondents answer to DSOM(DSOM-Ⅱ for the rest) again. Finally, we investigated the correspondent rates of diagnosis between DSOM-Ⅰ,Ⅱ and doctors'. We obtained conclusions as following. In the comparison of output frequency rate of the pathogenic factors, the difference between DSOM-Ⅰ and Ⅱ was 1%. In the correspondent rates of diagnosis between DSOM-Ⅰ,Ⅱ and doctors', In DSOM-Ⅰ and Ⅱ answered by subjects two times respectively, the correspondent rate was highest in insufficiency of Yang(陽虛) and liver(肝) as 93.2%, lowest in damp(濕) as 69.5% and showed 81.9% in all 16 pathogenic factors mean. In DSOM-Ⅰ and Ⅱ, and Doctors' diagnose, they showed the complete correspondent rates of 15.3${\sim}$61.0%, 15.3${\sim}$59.3% in individual pathogenic factor, 36.5%, 37.3% in all 16 pathogenic factors mean each, and within ${\pm}$1 errorrange, they showed the correspondent rates of 32.2${\sim}$93.2%, 35.6${\sim}$89.8% in individual pathogenic factor, 67.6%, 67.3% in all 16 pathogenic factors mean each, and within ${\pm}$2 error range, they showed the correspondent rates of 62.7${\sim}$98.3%, 71.2${\sim}$100% in individual pathogenic factor, 85.1 87.6%% in all 16 pathogenic factors mean each. In the correspondent rates of the severe case, In the cases that the Doctors' diagnostic score mean was over 3(the severity of disease is middle), there were deficiency of qi(氣虛), stagnation of qi(氣滯), blood stasis(血瘀), damp(濕), liver(肝), heart(心), spleen(脾) and they all showed the correspondent rates of over 60 except blood stasis(血瘀). In the cases that the weighed pathogenic factor was above 9, the correspondent rates were 50${\sim}$100%. deficiency of qi(氣虛), blood-deficiency(血虛), stagnation of qi(氣滯), blood stasis(血瘀), insufficiency of Yin(陽虛), insufficiency of Yang(陽虛), coldness(寒), heat (熱), damp(濕), dryness(燥), liver(肝), heart(心), spleen(脾), kidney(腎), phlegm(痰).

• Journal of Korean Medical classics
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• v.24 no.4
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• pp.157-174
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• 2011

We derived following result by organizing research about processing of medicinal of before Han(漢) dynesty. The human being intake of natural substance for the purpose of treatment was what happened later than the use of natural substance as food. According to the record of by the early years of Shang(商) dynasty, we can assume that we cooked food with water and fire. The reason why there is no appearance of common production that can be included under the name of 'Tang Ye(湯液)' in the medical record discovered from Ma Wang Dui(馬王堆) is because 'Tang Ye' was yet developed. However, as the presentation of format of medicine process, there was gradual formation of medicinal fluid concept. There are quite of records on major details of cloth manufacture like washing and selection, grinding, processing of medicine from the recordings of "Wu Shi Er Bing Fang(五十二病方)", "Yang Sheng Fang(養生方)", "Za Liao Fang(雜療方)" discovered at Ma Wang Dui. It used words like 'Ze(擇)', 'Qu(去)' for the selection and 'Jiu(酒)', 'Zhuo(濯)' for the wash as a process method before cloth manufacture. When filter the processed medicine, it used words like 'Zhuo(捉)', 'Suo(索)', 'Jun(浚)' and used 'Yin Gan(陰乾)', 'Bao(暴)', 'Yang(暘)' for dry. The 'cutting(切削)' that crushes the medicine used different names based on the properties of medicines. The most frequent crush is 'Ye(冶)' and it means the powered medicine after dry. There was thermal process of mild fire(微火) and heating of 'Wen(溫)'. There are many states of medicine seen from the medical record discovered at Ma Wang Dui so they can be said as original medicine. 藥末劑 is relatively commercialized type then. Here, it includes later 湯劑 but there was no name such as 'decoction(湯)' or 'decoction of medical ingredients(湯液)'. Also, 'Fu Ju(㕮咀)' is the transformation of what was 'Fu Qie(父且)' at "Ja Liao Fang" of medical books of Ma Wang Dui with time flow. The original meaning of 'Fu Qie(父且)' is 'Fu Zu(斧俎)' and it means the crushing medicine with axe. The most important thing among the medical books of Han dynasty is "Shen Nong Ben Cao Jing(神農本草經)" and "Shang Han Za Bing Lun(傷寒雜病論)" of Zhang Zhong Jing(張仲景). "Shen Nong Ben Cao Jing" mentioned the dry method of medicine, collection and process production time, cooked and uncooked use of medicine and there are several types of medicine. Other than those, it mentioned 'Seven methods of combining herbs(七情合和)' to address cautions for combining medicines. Therefore, the 'processing of medicinal' in east Han dynasty period entered the theoretical step. However, there is only little recording on cloth manufacture of detailed medicine. From the "Shang Han Za Bing Lun" of Zhang Zhong Jing, the development in the way of 'processing of medicinal' reveled the cloth manufacture for each medicine. This tradition is continued until today and so it presents the development of purpose of 'processing of medicinal' is to greatly present the effect of medicine and to reduce the side-effect.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.52-64
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• 2015

This research traced the characteristics of the semantic landscape, construction intent, landscape composition, and geomantic conditions of the area subject to the research based on the research methods of 'field investigation, document studies, and interviews,' centering around the entire area of Gokseong Hamheo-pavilion (Jeonnam Tangible Cultural Assets No. 160). The result of the research, specifically revealing the forms and methods by which the reciprocal view of nature and landscape composition appearing in the landscape of the entire area of Hamheo-pavilion, as part of the analysis and interpretation over the view-based construction characteristics and position of the entire area of Gokseong Hamheo-pavilion, can be summarized as follows. First, Hamheo-pavilion is a pavilion built as a resting area and as a venue for educational activities in 1543 in the nearby areas after Gwang-hyeon Sim founded Gunjichon-jeongsa for educational activities and dwelling purposes at Gunchon at the 30th year of King Jungjong. Gunchon, where Hamheo-pavilion and Gunjichon-jeongsa is located, exhibits the typical form having water in the front, facing Sunja-river(present Seomjin-river), and a mountain in the back side. Dongak-mountain, which is a guardian mountain, is in a snail-type form where cows leisurely ruminate and lie on the riverside, and the Hamheo-pavilion area is said to be an area bordering on one's way of enjoying peace and richness as it is a place with plentiful grass bushes available for cows to ruminate and lie down while sheppards may leisurely play their flutes at the riverside. The back hill of Hamheo-pavilion is a blood vessel that enters the water into the underwater palace of the turtle, and the building sitting on the turtle's back is Hamheo-pavilion, and the Guam-jodae(龜巖釣臺) and lava on the southern side below the cliff can be interpreted to be the underwater fairly land wanted by the turtle.6) Second, Hamheo-pavilion is the scenery viewpoint of Sungang-Cheongpung (3rd Scenery) and Seolsan-Nakjo(雪山落照, 9th Scenery) among the eight sceneries of Gokseong, while also the scenery viewpoint of Hamheo-Sunja(2nd Scenery) and Cheonma-Gwiam(天馬歸岩, 3rd Scenery) among the eight sceneries of Ipmyeon. On the other hand, the pavilion is reproduced through the aesthetics of bends through sensible penetration and transcendental landscape viewed based on the Confucian-topos and ethics as the four bends among the five bends of Sunja-river arranged in the 'Santaegeuk(山太極) and Sutaeguek(水太極, formation of the yin-yang symbol by the mountain and water)' form, which is alike the connection of yin and yang. In particular, when based on the description over Mujinjeong (3rd Bend), Hoyeonjeong(4th Bend), andHapgangjeong(2nd Bend) among the five bends of Sunja-river in the records of Bibyeonsainbangan-jido(duringthe 18th century) and Okgwahyeonji(1788), the scenery of the five bends of Sunja-river allow to glimpse into its reputation as an attraction-type connected scenery in the latter period of the Joseon era, instead of only being perceived of its place identity embracing the fairyland world by crossing in and out of the world of this world and nirvana. Third, Hamheo-pavilion, which exhibits exquisite aesthetics of vacancy, is where the 'forest landscape composed of old big trees such as oak trees, oriental oak trees, and pine trees,' 'rock landscape such as Guam-jodae, lava, and layered rocks' and 'cultural landscape of Gunchon village' is spread close by. In the middle, it has a mountain scenery composed of Sunja-river, Masan-peak, and Gori-peak, and it is a place where the scenery by Gori-peak, Masan-peak, Mudeung-mountain, and Seol-mountain is spread and open in $180^{\circ}$ from the east to west. Mangseo-jae, the sarangchae (men's room)of Gunjichon-jeongsa, means a 'house observing Seoseok-mountain,' which has realized the diverse view-oriented intent, such as by allowing to look up Seol-mountain or Mudeung-mountain, which are back mountains behind the front mountain, through landscape configuration. Fourth, the private home, place for educational activities, pavilion, memorial room, and graveyard of Gunji-village, where the existence and ideal is connected, is a semantic connected scenery relating to the life cycle of the gentry linking 'formation - abundance - transcendence - regression.' In particular, based on the fact that the descriptions over reciprocal views of nature regarding an easy and comfortable life and appreciations for a picturesque scene of the areas nearby Sunja-river composes most of the poetic phrases relating to Hamheo-pavilion, it can be known that Hamheo-pavilion is expressed as the key to the idea of 'understanding how to be satisfied while maintaining one's positon with a comfortable mind' and 'returning to nature,' while also being expressed of its pedantic character as a place for reclusion for training one's mind and training others through metaphysical semantic scenery.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.1-44
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• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.