• Journal of Korean Medical classics
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• v.19 no.4
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• pp.126-135
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• 2006

목전(目前), 수착여의학상관적현대과학기술적급속발전(隨着與醫學相關的現代科學技術的急速發展), 의료계대의학윤리적요구월래월고(醫療界對醫學倫理的要求越來越高), 의학윤리사상재동양주요원요의생적윤리이발전기래(醫學倫理思想在東洋主要園繞醫生的倫理而發展起來). 우기도료명대(尤其到了明代), 장개빈근거(張介賓根據) "소문(素門) 방성쇠론(方盛衰論)"중(中)"부실인정(不失人情)"문장(文章), 제출료인환자여감호인이급의자지간각유기구체정황(提出了因患者與監護人以及醫者之間各有其具體情況), 소이필수분별가이타선료해(所以必須分別加以妥善了解), 즉주요원요의생윤리사상언급환자혹감호인적구체정황(卽主要園繞醫生倫理思想言及患者或監護人的具體情況). 종관기내용가지(綜觀其內容可知), 재환자방면(在患者方面), 장개빈인위의생응사선응예지환자적각종정황(張介賓認爲醫生應事先應預知患者的各種情況), 여약환자심리존유측시의생능력적상법(如若患者心里存有測試醫生能力的想法), 나마치료효과취불회호. 재감호인방면(在監護人方面), 장개빈인위유어개인적친분혹이해관계(張介賓認爲由於個人的親分或利害關係), 왕왕회사환자화의생면임군경(往往會使患者和醫生面臨窘境), 저일점응가이주의(這一點應加以注意). 재의생방면(在醫生方面), 장개빈인위의생응숙지자신적의학능력(張介賓認爲醫生應熟知自身的醫學能力), 불능기편환자(不能欺編患者), 야불능설비방기타의생적화(也不能設誹謗其他醫生的話). 령외, 장개빈종기보편성의학윤리사상(張介賓從其普遍性醫學倫理思想), 인위의사응구비총명적자질(認爲醫師應具備聰明的資質), 필수유일과열애생명적심(必須有一顆熱愛生命的心), 이차환인위의생응다독의경(而且還認爲醫生應多讀醫經), 다배양사(多拜良師), 정확지장악약물급진단치료질병적방법(正確地掌握藥物及診斷治療疾病的方法).

• Proceedings of the Korea Contents Association Conference
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• 2005.11a
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• pp.509-512
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• 2005

A human's effort to enjoy healthy life all life is increased, it is Sasang medicine that is receiving many interests. Sasang medicine person's constitution by 4 and behaved correct medicine arts in constitution. Therefore, In this paper, be going to propose a methodology for developing practitioner's intuition to objective equipment by visualize, measuring and quantize practitioner's a shape of the body and its countenance methods. For this, be going to extract characteristic elements, which are needed to assort Sasang constitution classification, from front and side face and distinguish four constitutions. Finally, usefulness of method proposed by an experiment world prove.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2009.10a
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• pp.821-824
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• 2009

Conformal mapping is useful to solve problems in physics, engineering and so on. This paper is to discuss the numerical conformal mapping from the unit disk onto Jordan region, which can be solved by Theodorsen equation. Wegmann's method has been known as the most efficient one for the Theodorsen equation. However, we found divergence through numerical experiments by the iterative method of Wegmann. The divergence occurs especially when some degree of difficulty is high. We analyze the cause of divergence and propose an improved method by applying a low frequency pass filter to Wegmann's method. By this proposed method we can get a stable convergence for all the problems which was unstable with the Wegmann's method.

• Annual Conference of KIPS
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• 2008.05a
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• pp.131-134
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• 2008

한의학의 대중화와 세계화를 위해서는 타 의학과의 차별화와 진단의 객관성 확보가 매우 중요하며 이를 위해서는 한의학의 독창적인 의료체계인 사상의학을 통해 차별화를 이루고 또한 객관성 확보를 위해 IT 공학기술과 연계하여 진단기술을 개발한다면 효율적일 것으로 예상한다. 본 논문에서는 사상의학의 체질 분류를 목적으로 하여 체질 분류법 중 용모사기론을 기반으로 한 안면 영상을 통한 사상체질 분류시스템을 개발하기위해 20대 여성을 대상으로 안면 영상을 수집하고 피실험자에 대한 체질분류 작업을 진행하여 안면 요소와 체질 간의 상관관계를 분석하여 체질별 차이를 나타내는 항목을 설정하고 이에 대한 분석을 실험을 통해 수행하고자 한다.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.69-97
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• 2021

'Déconstruction' is a system of thought that induces the emergent property that characterizes contemporary philosophy. The tradition of ancient Greek philosophy evolved over and over again, giving rise to the Renaissance and Enlightenment. It seemed to have reached its end under the historical perspective of modernity. However, contemporary philosophy wanted to see more possibilities through the deconstruction of modern philosophy. If modern philosophy dreams of a strange cohabitation between God and man with the humanistic completion of Plato's philosophy, modern philosophy rejects even that through deconstruction. Although Plato's classical metaphysics is a stable system centered around the absolute, it is ultimately based on God and religion. Under that system, human autonomy is only the autonomy bestowed by God. Contemporary philosophy is one of the results of efforts that try to begin philosophy from the original human voice through deconstruction. Instead of epistemology dependent on metaphysics, they wanted to establish epistemology from human existence and realize the best good that would set humans free through deconstruction. As such, it is no mistake to say that deconstruction is also an extension of the modern topic of human freedom. Deconstruction and human freedom act as one body in that the two cannot be separated from each other. Oddly enough, Daesoon Thought, which seems to have religious faith and traditional conservatism as main characteristics, has an emergent property that encompasses modern and contemporary times. The period of Korea, when Kang Jeungsan was active and founded Daesoon Thought, has an important meaning for those who have a keen view of history. Such individuals likely think that they have found a valuable treasure. This is because that period was a time when ideological activities were conducted due to an intense desire to discover the meaning of human freedom and envision a new world without copying the ways of the West. Instead they looked to face internal problems and raise people's awareness through subjectivity. In other words, the subtle ideas created by Korea's self-sustaining liberalism often take the form of what is commonly called new religions in modern times. Among these new religions, Daesoon Thought, as a Chamdonghak (true Eastern Learning), aims to spread a particular modern value beyond modern times through the concept of Haewon (the resolution of grievances) that was proclaimed by Jeungsan. The Haewon espoused in Daesoon Thought is in line with the disbandment of modern philosophy in that it contains modernity beyond modern times. First, Haewon means to resolve the fundamental resentment of human existence, which arose from Danju's grievance. Secondly, Haewon in Daesoon Thought encompasses the Haewon of the Three Realms of Heaven, Earth, and Humanity centers on a Haewon-esque style of existence called Injon (Human Nobility). Haewon in Daesoon Thought can be understood in the same context as Derrida's philosophy of Deconstruction. Modern deconstruction attempts to expose the invisible structures and bonds within human society and attempt to destroy them. In a similar way, Haewon endeavors to resolve the conflicts among the Three Realms by releasing the bonds of fundamental oppression that hinder the Three Realms of Heaven, Earth, and Humanity.

• The Journal of Korean Philosophical History
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• no.23
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• pp.393-421
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• 2008

This thesis has an intention to reorganize the topic of Ontology that has not unnoticed, investigating the symbolic signs of Zhuxi. The symbols in Ontology visualize in an anthropomorphic form or a form of animals that we can usually find in the nature. The visible symbols have characteristics of the dynamic rather than the stillness. The symbols of human and a horse have developed as different interpretations depending on the relative importance. The movement of stream symbolize the Movement of Daoti that manifests thorough all things in the Dao and have a structure of 'Ti-Xiang-Yong'. The Substance of Metaphysics embodies an action thorough 'Metaphysics' or 'with Metaphysics'. Accordingly, 'a stream' symbolizes 'the Movement of Daoti' in that it manifests the form of Daoti makes body. A kite and a fish symbolize the form of a kite flies up into the sky and the shape of a fish plays in the pond. These not only represent an outlook on the world, but also symbolize the stage of the Movement of Daoti. 'Human', 'a stream', 'a kite' and 'a fish' include activeness, domination, dynamics, manifestation, visibility, naturalness.

• The Journal of Korean Philosophical History
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• no.59
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• pp.313-342
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• 2018

Gubong Song Ik-pil could not behave according to his aspiration directly due to restrictions in his social standing. Despite that, he actually did so indirectly through either close friends or younger students by exhibiting 'cheobyeonwigwon (處變爲權) with the goal of jichijuui (至治主義). He insisted on people-oriented politics grounded on cheonmyeongsasang (天命思想) and also suggested the humbleness of the royal family and jinhyulchaek (賑恤策) based on love of the people. In addition, he promoted public welfare and stability to enhance patriotism and also insisted on the policy of strengthening national defense with seoeolgongsacheon (庶?公私賤)'s provision of military service through the enforcement of yangcheonjongbujongmobeop (良賤從父從母法). Also, according to the letter sent to Lee San-bo, he suggested public service ethics, for instance, personally, getting rid of ulterior motives, exhibiting diligence, integrity, and wisdom, and doing one's utmost to handle tasks fairly without causing any problems and externally, being actively involved in managing and utilizing persons of ability and also relieving the poor and managing masters as well. In brief, we can assume that Song Ik-pil's thought of statecraft (經世思想) is the concrete methodology to reach the politics of kingcraft called 'jichi (至治)' by stabilizing public welfare grounded on benevolent and benign administration. He is often compared to Jegalryang on account of his innate qualities and cleverness. He was equipped with the excellent capacity of gyeongse even referred to as the moju (謀主) of four persons, Yi Yi, Seong Hon, Jeong Cheol, and Lee Gwi, and harshly criticized as a slick evil (奸鬼), too. His gyeongsesasang, however, ended up being incomplete due to restrictions in his social status. He was a person who loved the people more than anyone else, kept suggesting innovative reform plans to stabilize the people's lives, and was capable of practicing them all. His ideal of jichi was left unfulfilled, however.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.109-145
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• 2020

Jeungsan, Kang Il-Sun (hereafter, Jeungsan)'s perspective on divine beings can be characterized by the philosophical notion of divinity, which recognizes a variety of divine entities. Jeungsan insisted that all things embrace divine entities. Furthermore, he claimed that the backgrounds of all incidents were influenced by these gods. Jeungsan thought that the universe consists of the heavenly realm, the earthly realm and the underground realm. He insisted that there were many gods in each realm. And Jeungsan defined his times as the era of divine beings, which meant that the age was a time for divine beings to actively interact with one another and take the lead in world affairs. Divine beings were briskly involved in human affairs and could either reciprocate gratitude or attain revenge. They were also divine beings that could change the acts and perception of humans as well as judge human acts. However, Jeungsan predicted that by the time the paradisiacal land of immortals was established in the Later World, divine beings would instead run errands for humans. In addition, he forecast that divine beings would be entities likely to harbor grievances just like humans, yet they would ultimately become perfected beings in the Later World. Jeungsan further suggested a multitude of various concepts such as the mutual relationship wherein the realm of divine beings and the realm of humanity interrelate with each other, the mutual responses and functions between them, mutual itineration, co-existence, and the homogeneity of divine beings and humans, which described how both have the same innate characteristics. Jeungsan proposed the concept that 'Divinity is an existential state experienced after one's death." In this regard, he is the one who formulated a new perspective of divinity. Moreover, Jeunsan stressed the immortality of humans (continuity or eternality) and the co-existence of divine beings and humans. He emphasized that divinity is intrinsically immanent and the realm of divine beings has a hierarchical system that maintains order and is akin to that of the human realm. Jeungsan recognized a revolutionary change and perspective based on humanity by suggesting a unique view of humanity. In other words, he was a religious figure who introduced an ingenious view of divinity and dramatically transformed this pattern of reasoning. In conclusion, Jeungsan re-interpreted traditional views of divinity in Korea and systemized them into a new concept of divinity in an ingenious way.

• Journal of Energy Engineering
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• v.8
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• pp.119-143
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• 1999

우리 나라의 에너지산업은 광범한 구조조정의 단계에 접어들고 있다. 경제위기 극복과정에서 에너지산업의 선진화, 효율화의 필요성은 강조되어 왔으며 개혁 차원에서 전력부문을 필두로 사상 유례없는 광범한 구조조정 작업이 진전되고 있다. 이 과정에서 민영화, 자율화, 규제완화, 경쟁도 제구 대외개방과 같은 우리 에너지산업 구조개편방향을 제시하는 많은 지침들이 논의되어 왔다. 당위론적(當爲論的) 차원에서는 당연한 일 이다. (중략)

• 중국학논총
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• no.61
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• pp.341-363
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• 2019

作者在本文中主要探讨了李泽厚的"西体中用"论所具有的政治思想含义以及支撑它的"度"本体论的技术哲学意义. "西体中用"论在政治思想上主要反对教条主义的马克思列宁主义和儒学复兴论, 他认为现代化基本上是西化, 在这一点上, 更接近于全盘西化论. 但他又认为马克思主义與儒学在现代化的历程中可以发挥出积极的作用, 这一点则与全盘西化论不同. 论"西体"时, 李澤厚强调合乎大工业生产的生产力與科技. 论"中用"时, 他认为生活方式的现代化可以消除过去社会主义社会和儒家文化的不合理因素, 但還认为我們可以用马克思主义和儒学中的合理思想来克服现代社会的各种弊病. 另外, 2000年以后, 李澤厚還提出了"度"本体論. 論它時, 一方面他强调工商性劳动, 为人服务的技术, 数学, 逻辑, 理性等. 这是"西体"论的基础. 另一方面, 他把传统中庸概念重新解为工业技术使用恰当, 却批評现代大工业技术不是"恰到好處"的技术. 这是"中用论"的哲学基础. 总之, "西体中用"论揭示了中国现代化的正确方向, "度"本体论在技术哲学上也较好地支持了這一社会理论. 可惜的是, 他未能找到现代社会的种种弊病产生的"体"上的原因, 因此也未能探索新的"体".