• Digital Contents
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• no.6 s.133
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• pp.54-60
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• 2004

성공한 디지털콘텐츠업계 기술 및 기업의 오늘이 있기까지에는 그 뒤에서 묵묵히 자신의 역할에 최선을 다한 수많은 사람들이 있었기에 가능하다. 기업의 성공적인 성장이나 누군가의 화려한 성공의 이면에는 언제나 전략의 실질적인 실행자 역할을 담당한 숨은 공로자가 있기 마련. 이들은 성공을 축적해 나가면서 힘과 지위도 동시에 얻게 되지만 일반적으로 대중에게 알려지는것은 기업의 대표자나 특정한 몇 명일 뿐 대부분은 베일에 가려지게 된다. 보이지 않는 주역으로 살아온 그들의 내밀한 사연을 되짚어보면서 디지털콘텐츠 관련자들의 성공 스토리를 살펴봤다.

• 중국학논총
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• no.55
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• pp.51-66
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• 2017

颐斋在『颐斋乱藁』中记录了自己对周易进行学习的内容.他从1760年(庚辰)32岁开始正式在白羊寺的众多庵堂里进行研读, 历经３年, 于1763年(癸未)7月23日离开白羊寺.之后, 他与金时粲, 徐命膺, 沈定镇, 韩晚裕, 李得显等人一起对周易进行了讨论, 并将自己的见解记录下来.他留下的注释书有 『皇极经世书解』 『朱子明筮赞解』, 『阳九阴六用数图』, 『经世天地始终之数图』, 『经世四象体用之数图』, 『易学啓蒙解』 等. 还有 『读易学啓蒙』, 『论易吟』, 『大易吟』 等３首与周易相关的诗.本论文则通过这３首诗对颐斋的周易特色进行阐明, 其特色大致可以概括为受容, 继承并发展了朱熹的主张.但他对周易的理解, 就像他所说的'通过象和数可以进行更好地理解'那样, 与义理相比, 他更关心象数, 实际上关于象数的注释和讨论也更多.因此, 虽说周易从象数易和义理学方面发展为图书易和儒家易, 并由朱熹完成了象数易和义理易的大统一, 但颐斋可以说则是一位以义理易和儒家易为基础, 十分看重象数易的易学者.

• 중국학논총
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• no.62
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• pp.27-47
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• 2019

王念孫在《古韻譜》中根據《詩經》, 群經, 《楚辭》等書中押韻的例子, 把古音分成了21部. 目前對王念孫《古韻譜》中押韻的研究主要側重於《詩經》部分, 因此本文以《古韻譜》收錄的群經中可以與《詩經》媲美的《周易》為研究對象, 著重通過《周易》裏也存在著可以考察的韻例這一點, 對王念孫的最後古音22部理論進行了重新考察, 特別是糾正了《周易古韻譜》韻例中的錯誤之處, 并對其遺漏的地方進行了補充.

• Journal of Korean Philosophical Society
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• v.145
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• pp.91-117
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• 2018

This paper aims to clarify the similarities and differences between the Zhouyi and artificial intelligence. The divination of the Zhouyi is rooted in the oldest system of human knowledge, while artificial intelligence stands at the cutting edge of modern scientific revolution. At first sight, there does not appear to be any association that links the one to the another. However, they share the same ground as seen from a semiotic standpoint because both of them depend on the semiotic system as a means of obtaining knowledge. At least four aspects can be pointed out in terms of similarities. First, artificial intelligence and the Zhouyi use artificial language that consists of semiotic signs. Secondly, the principle that enables divination and artificial intelligence lies in imitation and representation. Thirdly, artificial intelligence and the Zhouyi carry out inferences based on mathematical algorithms that adopt the binary system. Fourth, artificial intelligence and the Zhouyi use analogy as a means of obtaining knowledge. However, those similarities do not guarantee that the Zhouyi could arrive at the scientific certainty. Nevertheless, it can give us important insight into the essence of our civilization. The Zhouyi uses intellect in order to get new information about the unknown world. However, it is hard to know what kind of intellect is involved in the process of divination. Likewise, we do not know the fundamental character of artificial intelligence. The intellect hidden in the unknown subject is a mystic and fearful existence to us. Just as the divination of the Zhouyi inspires the sense of reverence toward the supernatural subject, we could not but have fear in front of the invisible subject hidden in artificial intelligence. In the past, traditional philosophy acknowledged the existence of intellect only in conscious beings. Nonetheless, it becomes evident that human civilization ushers into a new epoch. As Ray Kurzweil mentioned, the moment of singularity comes when artificial intelligence surpasses human intelligence. In my viewpoint, the term of singularity can be used for denoting the critical point in which the human species enters into the new phase of civilization. To borrow the term of Shao Yong(邵雍) in the Northern Song Dynasty, the past civilization belongs to the Earlier Heaven(先天), the future civilization belongs to the Later Heaven(後天). Once our civilization passes over the critical point, it is impossible to go back into the past. The opening of the Later Heaven foretold by the religious thinkers in the late period of Joseon Dynasty was a prophecy in its own age, but it is becoming a reality in the present.

• Journal of Sasang Constitutional Medicine
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• v.12 no.1
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• pp.24-36
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• 2000

Purpose : Many believe that the Sasang mentioned in the I Ching and the Sasang of Sasang Medicine (as expounded by Dr. Lee Je-ma in the book Longevity and Life Preservation in Oriental Medicine) refer to different concepts. This is untrue. In order to understand the thought patterns of Dr. Lee Je-ma and his book, it is necessary to first understand the concepts of the I Ching. The I Ching was the most respected text in Dr. Lee Je-ma time, and served as the foundation upon which his medicine stood. The purpose of this research is to understand the concept of Sasang in the I Ching and how it applies to the Sasang medicine. Method : The authors first defined the term Sasang according to the theory of I Ching. It was then discussed in relation to theories of modern science. Inferences were made as to how Sasang corresponds to the terminologies and concepts of modern science. The characteristics of Sasang interpreted through modern science were then applied to the physiology, pathology and pharmacology of Sasang Medicine. Results and Conclusion : 1. The Sasang theory of the I Ching organizes seemingly random and isolated natural phenomena into four distinct groups according to various attributes. The particular characteristics representing each of these four categories are known as Sasang. 2. The Sasang theory of I Ching has a strong correlation to the Theory of Relativity and the Theory of Complementarity, as well as the Digital and Fractal Theories. 3. By applying the Sasang Theory to various fields, the seemingly unrelated principles of physics, chemistry, biology and medicine can be seen as parts of a whole. 4. Sasang Medicine categorizes human morphology, physiology and pharmacology into four categories according to the characteristics defined by the Sasang Theory of the I Ching. 5. Grouping new discoveries of modern physics, chemistry, biology and medicine according to the Sasang Theory will bring to light the intricacies of the Sasang Theory while facilitating the incorporation of modern science into Sasang Medicine.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.263-295
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• 2021

Until recently, academic consensus held that Zhou Dunyi's Taijitu (Taiji Diagram) originated from Cantongqi. However, a new debate has arisen wherein some scholars question that theory and related theories. They criticize these previous theories because the books and charts used as evidence in those theories were published after the lifetime of Zhou Dunyi, and this disqualifies their influence on his thought. However, identifying certain authors as being of a slightly later period than Zhou Dunyi does not definitively answer whether or not Zhou Dunyi's diagram was based on Cantongqi. I approached this problem from a different perspective. Zhou Dunyi's Taijitu is based on the system of taiji (Taiyi), yin-yang, and the five movements. Consequently, the formation of this system should be traced back historically. In the process of tracing it back, I intended to explain that the main character of Cantongqi is closely related to the formation of the system of taiji (Taiyi), yin-yang, and the five movements. The system of taiji (Taiyi), yin-yang, and the five movements was first established as a religious theological system in the Han Dynasty. In this process, yin-yang and the five movements were combined by Dong Zhongshu, and the five movements were introduced by Han Dynasty scholars as a method of interpreting the I-ching. However, Han Dynasty scholars did not form this system. In the late Han Dynasty, Cantongqi adopted the theological system of yin-yang and the five movements to theoretically form the system of taiji (Taiyi), yin-yang, and the five movements. Cantongqi was able to form this system because of the logic that yin-yang is the essence of the I-ching. Cantongqi does not have the same schematic as Taijitu. However, the system of taiji (Taiyi), yin-yang, and the five movements appears and extracts the components that make up Taijitu. Therefore, I do not think we should hastily agree with the recent claims made by scholars.

• The Science & Technology
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• v.30 no.8 s.339
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• pp.43-68
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• 1997

세계 어디에서나 누구와도 즉시 통화할 수 있는 시대가 열리고 있다. 개인휴대통신, 시티폰, TRS, 무선데이터통신, 인터넷폰, 위성이동통신 등 첨단통신망 등이 속속 깔리고 있기 때문이다. 꿈의 신통신시대 주역들의 면면을 알아 보았다.

• The Korean Publising Journal, Monthly
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• s.173
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• pp.14-14
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• 1995

동양고전의 최고로 일컬어지는 역학은 그동안 학문으로 인식되기보다 역겨의 점술성만 강조돼온 게 사실이다. 최근 잇따라 출간되고 있는 역학연구서들은 역학의 올바른 자리매김을 한다는 점에서 의미가 깊다. 이들 책은 주역을 철학적 입장에서 해석한 본격 개설서에서부터 역사와 문화, 과학론을 제창한 이론서에 이르기까지 다양하다.

• KSCI Review
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• v.9 no.2
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• pp.49-72
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• 2002

우리 나라 경제의 주역중의 주역인 중소기업 경쟁력의 요체라 할 수 있는 정보화와 효율적인 관리시스템 구축을 위해 노력하는 KAT시스템은 1994년 회계관리 프로그램 보급을 시작으로, 이제는 ERP(전사적자원관리시스템)솔루션과 그룹웨어 KMS 더 나아가서는 CRM, SCM까지 이를 통합하는 모든 솔루션과 시스템을 개발, 보급, 지원하고 있습니다.

• Journal of Korean Medical classics
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• v.21 no.4
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• pp.233-236
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• 2008

본 논문은 "주역(周易)" 원도(圓道)의 기본원리(基本原理)를 이용하여 임독맥(任督脈)이 순환(循環)하는 원도(圓道)의 특징을 논한 것이다. "건(乾)은 머리가 되고,곤(坤)은 배가 된다"는 것과 "사람 몸의 음양으로 말하면 등은 양(陽)이 되고 배는 음(陰)이 된다."는 규칙에 의하여,임맥(任脈)은 음효(陰爻)에 속하고 독맥(督脈)은 양효(陽爻)에 속한다고 보면 임독(任督) 이맥(二脈)이 건곤(乾坤) 이괘(二卦)와 같으니 십이경맥(十二經脈)의 부모(父母)가 된다고 볼 수 있다. 임독(任督) 이맥(二脈)이 서로 만나는 구조는 순환하고 포괄하며 폐쇄된 원도(圓道)의 형식을 이루고 있다. 위로 향하여 순환하는 것은 이미 임맥(任脈)은 오르고 독맥(督脈)은 내려가는 (정방향의) 영기(營氣)의 순환방식이 존재할 뿐만 아니라 또한 독맥(督脈)은 오르고 임맥(任脈)은 내려가는 (반대방향의) 원기(元氣)의 순환 방식도 존재하므로 정(正)과 반(反)이 서로 혼합(混合)된 태극의 양식을 구성하고 있다. 임독(任督)은 또한 생명(生命)이 기원(起源)하는 기초(基礎)이며 곡기(穀氣) 이도(二道)의 요로(要路)이며 기기(氣機) 승강(升降)의 동력(動力)이며 삼초명문(三焦命門)의 지도리이고, 생리(生理), 병리(病理)와 양생(養生), 치료(治療) 등에 있어서 모두 십이정경(十二正經)의 강령이 된다.