• 대순사상논총
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• 제25_2집
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• pp.45-70
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• 2015

Master Jeungsan understood a general view of Pungsu but actually he used the theory of Pungsu in his own religious perspective, transcending it. The theory of Pungsu is different. But the fact that it is premised on the principle of 'in and yang', the five-element principle, the Book of Changes, energy thought, and To chugi piyung, etc. is generally recognized. The three important elements of Pungsu are mountain, water, and direction or man. Pungsu has formal principles such as Gallyongbeop, Jangpungbeop, Deuksubeop, Jeonghyeolbeop, Jwahyangbeop, and Hyeongukron. etc. In the late of Joseon, Jeungsan established a new traditional thought, understanding Bibopungsu, Gukdopungsu, Minganpungsu, etc. However, he reinterpreted them to be suitable to his religious ideal and let his followers understand them as well. In particular, Jeungsan overcame the previous view on earth and expressed a new perspective to enhance earth up to the level of heaven. In the perspective of the traditional world, earth is lower than heaven, but Jeungsan made it a status equal to heaven. He mentioned that in the past, the culture and history of man was influenced by earth's energy but today, at the age of man respect, he put passive man influenced by earth-condition on the more subjective and active status. Even though he mentioned different Pungsu, Hyeongguk, and Hyeolmyeong, he expressed the shape of Pungsu within the construction of three worlds, the one of heaven and earth transcending good or ill luck or a favorable change in fortune. He practised the expedient of Pungsu from the stand of the construction of heaven and earth instead of the usage of Bibopungsu, Gukdopungsu, and Minganpungsu. He diagnosed that the division of the world is caused by the one of earth and tried to solve it. Moreover, he said that Myeongdang(a propitious site) must be the man-orientation rather than the earth-orientation. It means that Pungsu, stressing the energy of earth and turning one's luck, is changing into the world of man-orientation. In other words, Jeungsan diagnosed the world of Pungsu but he ultimately used Pungsu theory in building up his own view of religious world transcending such a theory.

• 대한한의학원전학회지
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• 제3권
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• pp.1-150
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• 1989

Oriental medicine thinks life and death as the following. 1. The universe seems to be a kind of organism which is divided into 3 branches, as Heaven, Earth and Man. Man is not created from nihil by the Creator. Heaven and Earth by their interaction operate to produce man. This is similiar that zygote is not created from nihil, and that sperm and ovum are transformed into zygote by their interaction. The symbolic meaning of sperm is Heaven, and that of ovum is Earth. Mind and body, as well as spirit and body, are not the real, but artificial words for the purpose of observing and expressing one man. So there is not spiritual substance as distinct from body. The expected life span of man is subjected to change, and is always becoming through life. Fate, the Creator and the world to come cannot be said to be. 2. After one's death, man is transformend into Heaven and Earth. Dying is this process of transformation. Although man comes into existence and closes one's life, the total life of the universe does not change. The criteria of determination of death is not in cell death, but in somatic death. Somatic death divided into 2 branches, one is heart-lung death, the other is brain death. For the standard of health changes ceaselessly as time goes by, aging and dying is not the process of losing health. Because of mind cannot be seperated from body, we'll feel at ease bodily and mentally in healthy dying. The completion of lifetimes is the value of healthy dying. 3. From the viewpoint of these, we must think to let a person die healthily is the right medical ethics. The way to let a person die healthily is divided into 3 branches, one is treatment, another is prevention and the other is promotion of health. We should treat and prevent death of sickness, but take care of healthy dying.

• 대한자원환경지질학회:학술대회논문집
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• 대한자원환경지질학회 2001년도 춘계 공동학술발표회
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• pp.368-368
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• 2001

• 대순사상논총
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• 제25_2집
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• pp.103-136
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• 2015

The theory of post-heaven provided Korea's many emerging national religions with spiritual ground. The I Ching originated in China emphasizes the principles of change or static aspects of world, while Right I Ching, which Il-Bu Kim suggested, underlines dynamic aspects of world. Il-Bu Kim is perceived to open a new stage in the history of philosophy of I Ching in this regard. His most remarkable contribution is the view of Great Opening Era of Post-Heaven, according to which the clock of cosmos shows the era of great change from Pre-Heaven to Post-Heaven and in the world of Post-Heaven everything will take its proper place. As to human society, Il-Bu Kim foresaw the change from disharmony to harmony, imbalance to balance and era of xiaoren to that of junzi. The advent of such a new world, however, asks human's moral revolution as a prerequisite. In the tradition of East Asian thought, human is the center of the Samjae, Heaven-Earth-Human and the only being which could participate in the growth of Heaven and Earth. Without the change of human mind, however, human can neither participate in the growth of Heaven and Earth nor expect the right change of Heaven and Earth. Even though the world of nature changes according to the principle of cosmic harmony, as the Right I Ching predicts, the real change of Heaven and Earth can be achieved only with moral change of human. The human in the Right I Ching is a free man who sticks to nothing and communicates with cosmos with empty mind. This is the very image of perfect man(至人). The perfect man in the Right I Ching is the main agent of everything, that's to say, the main agent of the great opening to Post-Heaven Era. This is the reason why most leaders of Koran emerging religions concentrate on the change of human. In this regard, Jeung-San Kang encouraged people to become the perfect man through the purification of mind and body and the great opening of inner man, depending on the metaphysical principle of the Right I Ching. Cheok and Resolution of grievances for the mutual beneficence of all life are what he suggested as a method of the great opening of inner man. Such a view is based on the thought that the accumulated sinful behaviors are obstacles to cosmic change and the time of mutual beneficience opens with the removal of the obstacles. If such religious practices are so effective, as Jeung-San Kang says, that future world could consist of perfect men who have achived the great opening of inner man, moral change, and change of consciousness, we could expect that the activities of xiaoren will be shrinked and junzi will be welcomed, as the Right I Ching predicts.

• 대한자원환경지질학회:학술대회논문집
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• 대한자원환경지질학회 2007년도 춘계 지질과학기술 공동학술대회
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• pp.235-235
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• 2007

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• 복식
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• 제5권
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• pp.7-11
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• 1981

In the vast extent of time, man and his ancestors have existed on earth about 2,000,000 years. For Near-Man, they knew how to make fire and protected themselves with hairs. Old-Man covered their bodies with the skins of wild animals. New Man improved the quality, the range and ingenuity, so they fabricated clothes with the animal skins. New Man is considered as ancestor of Modern Man. They had spread widely over the earth to take advantage of their surroundings. The next period, New Stone Age was chiefly distinguished by agricultural age. He was now about to make clothes from natural fibers. The two most obvious orgins of clothing are to protect the body against environment and to decorate the body. The forms of clothing were different from the various climates and regions they had settled, for example Yo-po Hyung (Apron), Kwae-po Hung (Sewn garment), Kwan-doo Hyung (Poncho), Chun-kae Hyung (Frontopend garment), Chai-hyung Hyung (Body-conforming shape). Our ancestor had moved from Baikal Lake, Central Asia toward northeast; Shun-tung in China, Manchuria and at last Han Panninsula. Considering our basic costume of ancient times were Yu(jacket), Ko(trousers), Sang(skirt), Po (coat) with the accessories of Kwan (crown), Mo (hat), Dai (belt), Hwa, Eie (footwear), here I conjecture our costume of prehistoric period was Chaihyung Hyung(Body-conforming shape) in the purpose of body covering.

• 한국지구과학회:학술대회논문집
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• 한국지구과학회 2004년도 춘계학술발표회 논문집
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• pp.41-46
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• 2004

• 대한지구과학교육학회지
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• 제7권2호
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• pp.159-168
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• 2014

본 연구는 90명의 고등학생들(성취도 상 중 하 수준의 각 30명)을 대상으로 GAP 프로그램의 일환으로 개발된 10개의 문항으로 지구과학자에 대한 인식을 분석하였다. 고등학생들은 지구과학 교과에 대한 긍정적인 인식을 갖고 있으나, 직업인으로서 지구과학자에 대한 이해가 매우 부족하며, 자신의 진로로 연계하여 인식하지 못하고 있는 실정이다. 성취 수준이 낮은 학생들의 지구과학 학습의 실패는 지구과학자에 대한 부정적인 인식과 미래 진로로의 비연계로 이어졌다. 학교교육 현장에서부터 학생들이 지구과학자를 접할 수 있는 기회를 제공하고 진로교육 프로그램을 통해 직업으로 연계시키려는 노력이 절실하게 필요하다.

• 한국지반공학회:학술대회논문집
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• 한국지반공학회 2004년도 춘계학술발표회
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• pp.293-300
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• 2004

A new earth retention system(Innovative Prestressed Wale System) has been developed and introduced. IPR earth retention system provides an economical benefit, construction easiness, good performance and safety. IPS is a prestressed wale by using a steel wire, which provides a high stiffness to resist the earth pressure. In order to investigate the applicability and the safety of new IPS system, field tests were performed. A new IPS system applied in a trench excavation performed successfully. Basic principles and mechanism of IPS system and measure performance were presented and discussed.

• 자원리싸이클링
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• 제19권6호
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• pp.27-35
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• 2010

희토류 원소의 합금과 화합물은 첨단 산업용 소재의 구성성분이다. 국내에 모나자이트가 매장되어 있으나 자원개발에 많은 어려움이 있다. 희토류광석은 극히 일부 국가에만 매장되어 있고 자국산업의 보호를 위해 수출 통제의 대상이 되고 있다. 희토류 광석의 95%를 차지하는 bastnasite, monazite와 xenotime로부터 희토류 성분을 회수하는 습식과 건식제련공정을 조사하였다. 또한 첨단 소재용으로 사용되는 희토류 화합물은 6N정도의 순도가 요구되므로 희토류 성분을 분리할 수 있는 분별결정, 분별석출, 이온교환 및 용매추출에 대해 조사하였다.