• 동의생리병리학회지
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• 제24권4호
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• pp.571-579
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• 2010

The advancement of medical technology has made it possible to treat various incurable diseases. Especially organ transplantation can give another life to the patients who have organ failure and could not find any other ways to treat their diseases. According to the development of medical technology and immunosuppressive drugs, the rate and extent of organ transplantation is increasing these days. New medical technologies like organ transplantation brought on critical issues and these have changed the way of thinking and morals that has been the fundamental rules in our society. Bioethics is already an important field of medicine and oriental medicine should investigate the problem caused by the development of medical technology and life science and should form a view of life in oriental medicine. Oriental medicine is East Asian traditional medicine based on "Huangdi-Neijing", constructed by the system of Jangfu and meridian. The traditional therapies of oriental medicine have completed a scientific system on the point of view that looks on human and nature equally. This process continued to form a new medical theory as the environment was changed and the new diseases were appeared since "Huangdi-Neijing" and "Shoganron" showed a new scope to investigate human and diseases. Therefore, it is important to develop the point of view of oriental medicine as the medical situation was changed. Oriental medicine has a holistic view that considers human as a little cosmos resonated by a big cosmos and regards the possibility to recover and to regulate the energy in our body. This theory is a basic idea of oriental philosophy. Oriental medicine focuses on the balance of yin and yang of the body and tries to harmonize the imbalance of yin and yang caused by the life style and environment. This can solve many problems that cannot be settled by modern medicine and this can accomplish the new paradigm of oriental medicine that is needed these days.

• 철학연구
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• 제137권
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• pp.109-130
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• 2016

소크라테스는 아낙사고라스의 nous 개념에서 드러난 기계론적 세계관의 한계를 극복하여 목적론적 세계관을 수립하였다. 이를 철학적 유산으로 물려받은 플라톤은 목적론의 범위를 우주론에까지 확장하였다. 그의 만년의 우주론적 저작 "티마이오스"는 목적론적 세계관의 완결판이라고 할 수 있다. 이 우주는 창조자의 창조작업에 의한 결과물로서, 이전의 무질서하고 혼돈 가운데 있는 물질적 질료에 기하학적 비례가 부여됨으로써 질서 있고 조화로운 상태가 되었다. 우주의 창조자 혹은 제작자인 데미우르고스가 이렇게 아름다운 우주를 만들게 된 동기는 자신의 선함(to agathon)을 모든 것이 닮도록 하려는 것이었다. 따라서 그는 영원하고 완전한 선의 이데아를 본으로 삼아 비한정적인 물질적 재료들에게 적도(to metrion)를 한정시킴으로써 선하고 아름다운 우주를 탄생시킨 것이다. 이런 점에서 우주의 제작자 데미우르고스는 측정술($metr{\bar{e}}tik{\bar{e}}$)을 행사하는 탁월한 장인(匠人)이라고 할 수 있다. 그의 구체적인 작업에서 우주 몸체가 물 불 공기 흙이라는 4원소를 통해서 만들어지고, 다음으로 우주혼이 만들어지는데, 여기에 적용되는 수학적 비례가 대단히 난해하다. 여하간 우주몸체 안에 우주혼이 들어감으로써, 운동하고 살아있는 생명체로서의 우주가 탄생하게 되고, 플라톤은 이것을 살아있는 신(神)이라고 명명하였다. 그런데 플라톤은 nous가 혼과 떨어져 있을 수 없다고 말함으로써, nous와 혼의 관계 그리고 데미우르고스의 정체성을 둘러싸고 많은 논쟁을 불러일으키게 되었다. 결론적으로 말해서 플라톤은 "티마이오스"를 통해서, 이 우주가 신(神)의 목적론적 계획 아래 만들어졌으며, 신의 선함(좋음)과 아름다움을 가장 많이 닮은 유일한 천구(天球)임을 보여주고 있다. 따라서 우주 안에 깃든 질서와 조화를 인간이 마땅히 본받을 때, 개인과 국가의 선이 자연스럽게 이루어질 것임을 말하고 있다. 개인과 국가는 우주가 그러하듯이 선한 nous의 통치와 지배 아래 있을 때, 궁극적으로 신의 목적과 계획을 성취할 수 있을 것이다.

• 대한한의학원전학회지
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• 제20권1호
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• pp.113-123
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• 2007

The astronomical understanding of the heavens in "Hwangje-Naegyeong" can be divided into three main fields: the theory of cosmos, astronomy and calender. "Hwangie-Naegyeong" comprised the theory of cosmos, astronomy and calender established in the Han period. Astronomy was to describe the heavenly world and to interpret its phenomena. Calendar was to make numerical representations of the observations of all kinds of celestial bodies and to give them number-mystical meanings. Theory of cosmos treated what ancient Chinese speculated on the structure of the heavens including the earth. These three fields developed independently. However, they can also be be combined into one tradition, the astronomical knowledge. In the Han period that the astronomical knowledge grew from the mere accumulation of primitive knowledge to the established form. Throughout the Chinese history, the essential contents of astronomical knowledge including the theory of calendar, did not change much from what they were in Han period. "Hwangje-Naegyeong" use the lunisolar calendar(太陰太陽曆) and the Calendar in the late Han period(後漢四分曆). The use of the subdivisions of the seasons(24節氣) and the leap month(閏月) in "Hwangje-Naegyeong" means that it adopted the lunisolar calendar. Also "Hwangje-Naegyeong" adopted the Calendar in the late Han period by the four points: "Hwangje-Naegveong" ruled the circulation of the universe(周天度數) at 365, 1/4 terms, use the The Twenty Eight Constellations in astronomical observation, view the heavenly body by the ecliptic(黃道) and mark down year by the Heavenly Streams & Earthly Branches(干支紀年), The 24 solar terms is made by amount of Yang-Gi(陽氣) and samyum and samyang(三陰三陽) represent the amount of Yang-Gi in the earth.

• 복식문화연구
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• 제11권3호
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• pp.367-374
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• 2003

When analyzing forms in the human body and clothes, we conceptualize each part into a cone, sphere, and cylinder, and the esthetic characteristics of our fashion culture and esthetic fashion characteristics of Koreans are composed by expressing with universal images such as circle, square, and triangle when forms are expressed in a plane. To determine how the structural principle of shapes that are the shapes of all things and basic to geometry, i.e., circle, square, and triangle, applies to clothes that cloth our body called the small cosmos, we discussed the symbolic meaning hidden inside the structure of Korean clothes based on the basic pattern drafting method of Korean men’s traditional trousers. We drew the conclusion that Korean men's trousers composed of circles, triangles, and squares express the five elements diagram through their plane structure, are designed in circles with cones and pyramids, and are made to well express the principle of the small cosmos of our body. Moreover, when the basic pattern of Korean men’s trousers explained with the antipathy diagram is viewed to create all things while maintaining opposite and complementary relationship with Sangsang (mutually benefitting factor), it would be correct to say that the principle of the top verse the bottom is viewed as conflicting. From the structural point of view, since the philosophy of the Samsu principle (the principle of 1, 2 and 3 in which 1 represents the heaven, 2 represents the earth, and 3 represents the people) is hidden in Korean men's trousers in which Hurimalgi (the part of trousers corresponding to the waist band of Western pants) is the circle representing the heaven, Marupok is the square representing the earth, and Sapok is the triangle representing the people, we could look at deep meaning of our ancestors expressed in our clothes.

• 천문학회지
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• 제51권4호
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• pp.89-110
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• 2018

Active Galactic Nucleus (AGN) variability can be used to study the physics of the region in the vicinity of the central black hole. In this paper, we investigated intra-night optical variability of AGN in the COSMOS field in order to understand the AGN instability at the smallest scale. Observations were performed using the KMTNet on three separate nights for 2.5 to 5 hours at a cadence of 20 to 30 min. We find that the observation enables the detection of short-term variability as small as ~ 0.02 and 0.1 mag for R ~ 18 and 20 mag sources, respectively. Using four selection methods (X-rays, mid-infrared, radio, and matching with SDSS quasars), 394 AGN are detected in the $4deg^2$ field of view. After differential photometry and ${\chi}^2$-test, we classify intra-night variable AGN. The fraction of variable AGN (0-8%) is statistically consistent with a null result. Eight out of 394 AGN are found to be intra-night variable in two filters or two nights with a variability level of 0.1 mag, suggesting that they are strong candidates for intra-night variable AGN. Still they represent a small population (2%). There is no sub-category of AGN that shows a statistically significant intra-night variability.

• 한국정보처리학회논문지
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• 제1권2호
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• pp.194-201
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• 1994

최근 소프트웨어 적용분야가 확대됨에 따라 소프트웨어가 차지하는 비중이 점차 높아지고 개발 비용에 대한 중요성이 증대되고 있다. 그러나 종래의 개발비용 평가 모델은 주로 소프트웨어의 기능면에서 평가한것이 대부분 이었다. 본 논문에서는 소 프트웨어의 가치를 기능면 뿐만 아니라 품질면에서도 평가할 수 있는 소프트웨어 개 발비용 평가모델 COSMOS-Q(COSt MOdel for Subcontract-Quality)를 제안한다. 제안 모델의 목적은 소프트웨어 발주자가 발주 명세 정보만을 기본으로 정확한 소프트웨어 의 비용을 견적으로 할 수 있도록 하는 것이다. 특히, 본 연구에서는 ISO/SC7의 소프 트웨어 품질특성에 관한 검토 결과를 참고로 비용에 변동을 부여한 품질특성 요인의 추출 및 발주조건으로 지정가능한 각 요인의 평가척도를 설정하여 품질을 고려한 비 용 평가 모델을 제안하고 그 타당성을 평가하였다.

• 대순사상과 동아시아종교
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• 제1권2호
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• 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.

• Journal of Hospice and Palliative Care
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• 제16권3호
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• pp.155-165
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• 2013

한국인의 전통적 죽음관은 유교, 불교, 도교, 그리고 샤머니즘의 깊은 영향을 받았다. 유교에서는 죽음이 모든 생명이 겪는 자연스러운 운명이며, 죽음을 고민하기보다는 현세의 삶에 충실할 것을, 도교에서는 삶과 죽음이 크게 다르지 않으니 자연에 순응하여 살아갈 것을, 그리고 불교에서는 삶과 죽음이 모두 허상임을 깨달으면 궁극적인 진리에 도달하여 죽음을 극복할 수 있다는 가르침을 배웠다. 이러한 사상들은 한민족 고유의 샤머니즘과 결합하여 현세를 중시하지만 사후세계와 윤회전생을 믿는 태도를 낳기도 하였다. 이러한 모습들은 역사를 통해서 매우 다양한 내러티브들로 나타나며 현대 한국인들이 죽음을 맞는 모습에도 여전히 큰 영향을 미치고 있다.

• 복식
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• 제54권4호
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• pp.55-62
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• 2004

The ceremonies were roughly categorized into four： coming of age, marriage, funeral and ancestral worship. Among them, the funeral was a representative example to show ancestral worship. As it symbolizes the worship to ancestors, its procedure was complicated and formalized. It was undoubtedly certain that formalized mourning dresses and complicated table setting for sacrificial services to ancestors were burdens. Although what was symbolized by mourning dresses was different depending on the wearers purposes, it was thought that no clothing had such unusual symbolism as mourning dress. When the composition of mourning dress was examined, it was shown that Taoism, family relation of Confucianism or symbolic clothing system of Shamanism were combined. Mourning dress first represented the Confucian idea of ancestral worship. For the composition of clothing in which a shamanistic element was inherent, forms of birds were used to guide the dead soul to the other world. In cutting out mourning dress, opposite concepts of Yin and Yang, and closure and openness were used to show a harmony between heaven and the earth. Male and female were represented through sewing techniques. The period of observing the mourning period depended on the degree of kinship. The degree to which the clothing was loose indicated the degree of sadness and kinship. Load blocks and tear pads indicated the degree of sadness. In considering the above indicators, family relation and filial piety to ancestors had a great effect on the form and details of mourning dress. Shamanistic elements as well as Confucian ones were inherent in mourning dress, which resulted in the combination of Taoism and Confucianism.