• 유학연구
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• v.43
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• pp.165-192
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• 2018

이 논문은 『주역참동계고이(周易參同契考異)』를 주희의 철학에서 고립된 영역으로 간주하는 대신, 주희의 삶의 후반기에 있어 그의 사유, 특히 그의 철학의 핵심 개념 인 리(理)에 관한 사유와 관련하여 고찰했다. 『참동계』는 우주론이나 선천역학(先天易學)과 관련이 있지만, 『참동계』의 저자인 위백양(魏伯陽)은 『주역』의 해석이 아니라, 연단술의 기초를 확립하기 위해 음양 개념과 선천역학의 괘상 형성 원리를 빌렸을 뿐이다. 그러므로 우주론과 선천역학과의 관계는 간접적인 것이다. 주희에 따르면, 연단술이 근거하고 있는 『참동계』는 과학과 자연학의 공통 기반으로서 리에 기초하고 있다. 이런 맥락에서, 그는 리의 기초 위에서 자연학으로서의 외단술과 내단술을 정립하려고 했다. 주희에 따르면, 외단술은 도가의 일원론에서 일자(一者)와 같은 종류의 물질로 만들어진 단약을 찾는 방법이다. 주희는 단약이 영원한 존재와 동류로 구성되어야 함을 인정하지만, 기본적으로 외단술과 일원론을 이기이원론의 관점에서 비판한다. 또한 주희는 이기이원론에 기초하여 내단술을 재해석한다. 당시 내단을 수행함으로써 불사의 존재로 인정되던 선인(仙人)은 사실 불사의 존재가 아니라고 한다. 주희는 수명의 한계 내에서 내단의 호흡술을 통해 기의 발산을 조금 지연시킬 가능성은 인정하지만, 내단은 외단과 마찬가지로 기의 양생(養生)에 지나지 않는다고 주장한다. 그러나 양심(養心)은 마음속 리에 기초한 불사관의 새로운 전망을 가능하게 한다. 말하자면, 기의 양생과 달리 리와 관련된 자기수양은 일종의 불사와 영생에 관련된다.

• The Journal of Korean Philosophical History
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• no.28
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• pp.387-415
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• 2010

This article examines Zhu Xi(朱熹)'s theory of I-Qing(易經) present in Yi Xue Qi Meng. Zhu Xi aims to establish a novel Confucian theory of I-Qing, examining the study of I-Qing in Han Dynasity and the Taoist theory of I-Qing. To this end, he embraces Shao Yong(邵雍)'s theory of Xian Tian. Adapting the notion of Xian Tian(先天) as developed by Shao, he completes the Image-Number(象數) Theory of Hetu-Luoshu(河圖洛書). While discussing Hetu Luoshu, Zhu Xi argues that the Image and Number are not merely a form of prognostication, but a medium that reveals the principles of the nature and the sagely ways of mind. In addition, by studing I-Zhuan(易傳) in authoring Yi Xue Qi Meng, Zhu Xi maintains that the notions of Image and Number as he understands were to be approved by Confucius. This leads to the unification of Sho Yong's Tai-Ji(太極), Zou Dun Yi(周 敦頤)'s Tai-Ji, and Tai-Ji in Hetu. Through this work, Zhu Xi attempts to construct a systematic philosophy that straddles ontology and value theory, while identifying Li (理) with Xiang (象) and Shu (數). The Image-Number Theory of Hetu-Luoshu has replaced numerous theories of Image and Number at the time of Zhu Xi. Based on this theory, he restores the method of divination as presented in Xi CI Zhuan(繫辭傳). By successfully applying his theory of Image and Number to interpreting a number of recorded examples of divination during the Spring and Autumn period and the Warring States period, Zhu Xi demonstrates that his theory is not only an abstract metaphysical theory, but also can function as an adaptable method of divination.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.65-103
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• 2023

In The Canonical Scripture (典經), the core scripture of Daesoon Thought, the Former World and the Later World are divided into the Era of Mutual Contention and the Era of Mutual Beneficence. This concept of the Former World and the Later World appears in diagrams on I-Ching Studies (易學) in the text titled, The Comprehensive Mirror of Taegeukdo (太極道通鑑). In I-Ching Studies, Anterior Heaven (先天) and Posterior Heaven (後天) are the main concepts in Song Dynasty diagram books on I-Ching Studies. Among the diagrams of I-Ching Studies, Fuxi's Diagram of the Sequence of the Eight Trigrams, Fuxi's Diagram of the Positions of the Eight Trigrams, Fuxi's Diagram of the Sequence of the 64 Hexagrams, and Fuxi's Diagram of the Positions of the 64 Hexagrams correspond to the Anterior Heaven, and King Wen's Diagram of the Sequence of the Eight Trigrams and King Wen's Diagram of the Positions of the Eight Trigrams correspond to Posterior Heaven. In The Comprehensive Mirror of Taegeukdo, the diagrams of I-Ching Studies are reinterpreted according to Daesoon Thought. The Diagram of the Eight Trigrams of King Wen's Era corresponds to King Wen's Diagram of the Eight Trigrams in I-Ching Studies. This diagram was drawn according to the text in Chapter Five of the Treatise of Remarks on the Trigrams. This diagram corresponds to "the Era of the Nobility of Earth (地尊時代)" centered on the trigram kun (坤 / ☷ ground). Fuxi's Diagram of the Positions of the Eight Trigrams in I-Ching Studies corresponds to The Diagram of the Positions of the Eight Trigrams of Fuxi's Era in Daesoon Thought. The most significant feature of this diagram is that the trigrams assigned to the directions of north and south match the hexagram indicating the obstruction of Heaven and Earth. This is hexagram 12 (否), meaning "obstruction," and it depicts no exchange or communication between Yin and Yang. Naturally, this symbolizes mutual destruction overtaking Yin and Yang. Daesoon Thought expresses this as "the Era of the Nobility of Heaven (天尊時代)." The most significant feature of The Diagram of the Eight Trigrams of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo is that the trigrams assigned to the directions of south and north are indicative of hexagram 11, Peace on Earth and in Heaven (泰). This is a diagram in which mutual destruction is resolved through the Five Phases because the trigrams for water (坎 / ☵) and fire (離 / ☲) are in a corrected orientation. Therefore, this diagram symbolizes a world "free from Mutual Contention" and "the Era of Human Nobility (人尊時代)." According to the contents of The Canonical Scripture, the Supreme God performed the Reordering Works of the Three Realms to correct the Mutual Contention of the Former World, and as a result, the Mutual Contention of the Former World will give way to the implementation of the Dao of Mutual Beneficence. The Supreme God's Reordering Works of the Three Realms have been completed in the realm of divine beings, but in the Later World, they appear as an Earthly Paradise where the Dao of Mutual Beneficence is realized. The diagram depicting the Later World is The Diagram of the Eight Trigrams of the Era of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.199-237
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• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.

• Journal of the korean academy of Pediatric Dentistry
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• v.29 no.4
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• pp.574-578
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• 2002

Mesiodens is developmental tooth anomaly which is commonly found in clinical pediatric dentistry. however, it may cause many partial problem in tooth alignment when congenitally missing teeth was accompanied by mesiodens. The terms, concomitant hypodontia and hyperdontia' and oligo-pleiodontia' have been used to describe the condition in witch developmental absence of teeth and supernumerary teeth are present in the same individual. Only a few case reports of this rare condition which is opposite developmental phenomena exist in the literature. The purpose of this study is survey of congenitally missing teeth in mesiodens case and to compare previous literature of congenitally missing teeth in normal. The subjects were 310 children(247 male and 63 female) at the age from 5 to 12 years visiting the Department of Pediatric Dentistry, Pusan National University Hospital with mesiodens for last 3 years. With their pantomograms we studied congenitally missing teeth except permanent 3rd molar. 1. The preference of congenitally missing teeth in mesiodens cases was revealed to be 17.1%(53 out of 310 in total), and there was a higher prevalence in females(22.2%) than in males(15.8%). 2. The most frequently missing teeth were maxillary lateral incisors(22.7%) and mandibular second premolars(22.7%), followed by maxillary second premolar(17.3%), and mandibular lateral incisors(16.0%). There was no significant differences between maxilla(49.3%) and mandible(50.7%). 3. In number of congenitally missing teeth per person, 69.9% had one missing tooth, 22.7% had two missing teeth and 9.4% had three missing teeth.

• Journal of Biomedical Engineering Research
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• v.24 no.4
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• pp.329-337
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• 2003

Blood in congenital or acquired AY fistula(arteriovenous fistula) flows from arteries directly to veins. detouring peripheral micro-circulation. This makes a great effect on the hemodynamics of human cardiovascular system. In this study, a computational method using lumped parameter mode) was proposed to simulate the cardiovascular hemodynamics of patients with acute AV fistula The cardiovascular system model with a fistula compartment in left lower limb was built using 17 standard lumped compartments. Using fourth order Runge-Kutta method. we solved numerically the unsteady linear set of the ordinary differential equations resulting from application of Kirchhoff's law to the lumped parameter hemodynamic model. The baroreceptor reflex system was implemented to explain the auto-regulation effect of the cardiovascular system with acute AV fistula.

• Proceedings of The Korean Cleft Lip And Palate Association
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• 1998.06a
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• pp.26-26
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• 1998

• Korean Journal of Applied Biomechanics
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• v.18 no.2
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• pp.125-139
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• 2008

The purpose of this study is to compare and analyze a kinematic characteristics of throwing performance among born visually impaired, postnatal visually impaired and visually correct people through their kinematic characteristics. Another purpose of this study is to prevent injury and improve blind's exercise leadership and physical abilities. Three video cameras were used and each camera's shooting velocity was 60field/sec. Then the longest thrown pose was collected and analyzed by using Kwon 3D ver. 3.1 program. The results obtained from this study were followings; 1. During release, the fastest speed of ball was visually corrected followed by postnatal visually impaired and then born visually impaired. 2. Visually corrected used wrist joint well and had wide body round range with similar motion patterns, however born visually impaired couldn't do this at all. 3. Visually corrected used waist to lead shoulder at Phase 2 while throwing ball, but some of born visually impaired and postnatal visually impaired couldn't use waist to lead shoulder. 4. Visually corrected looked at the way where ball would go, but blinds couldn't look where ball would go. 5. Not like visually corrected who show similar patterns, born visually impaired showed each different patterns and some postnatal visually impaired showed similar patterns with visually corrected. 6. While throwing ball, visually corrected showed flexible weight-movement, postnatal visually impaired were not good as visually corrected, and born visually impaired couldn't do weight-movement at all. Synthetically, this result showed that throwing motions are affected a lot by the time when people became blind.

• Journal of Chest Surgery
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• v.31 no.8
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• pp.770-775
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• 1998

Background: Atrial septal defect (ASD) is the most common congenital cardiac anomaly, accounting for 30 percent of congenital heart disease detected in the adult. Many patients with ASD are well tolerated and reach adult without significant symptoms. The patients with ASD die 4th and 5th decades, but prolonged survival is not uncommon. In general, the survival depends on whether pulmonary hypertension develops during adulthood or not. The most common cause of death in the patients with ASD is right ventricular failure or arrhythmias. Materials and methods: From January 1988 to June 1997, 33 cases of ASD underwent open heart surgeries in our hospital. Among them, 31 cases were adult ASD, and 2 tricuspid regurgitation, 1 pulmonic stenosis, 1 mitral regurgitation, 1 tricuspid regurgitation, and 1 coronary artery disease were combinded. All of the patients underwent surgical repair using autologus pericardial patch or direct closure. Results: The postoperative course was smooth and uneventful. Most of the patients showed significant improvement in ECG finding, hemodynamic profile, radiologic finding, and echocardiography, after surgery. Conclusions: Conclusively, most of the ASD should be closed even in patients over the age of 60 years, and early surgical repair must be done to prevent pulmonary hypertension, right ventricular failure, and arrythmias.

• The Journal of Korean Philosophical History
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• no.56
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• pp.81-117
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• 2018

The purpose of this study is to clarify the overall features and its meaning of the Gaebyok(開闢) through the intercomparison of the Gaebyok idea that is the core idea of a newly risen modern religion in Korea. Limitation of most studies so far is that they have stayed in the fragmentary study on the Gaebyok idea of each new religion. In order to overcome this problem, first of all, the Gaebyok idea was studied from a philosophical point encompassing the cosmological view of time in the book of changes. And based on this methodological foundation, with organizing the existing result of study, the process of development and characteristics in the Gaebyok idea of a posteriori Donghak(東學), Right I Ching (正易), Won Buddhism(圓佛敎), and Kangjeungsan(姜甑山) was investigated respectively. And through comparing and analyzing each Gaebyok idea, the similarities and differences between each other were organized. The founders of new religions thought that a great change in the universal and natural luck was made before and after the point of their living. The concept of the frequency of revolution theory is the concept to explain the aspect of transition according to the frequency of revolution(運度) of the cosmological nature that returns to the beginning, and in the idea of the posterior Gaebyok, this content and concepts is contained as it was. This study showed that the concept of the frequency of revolution theory in an apriority and a posterior like those becomes appeared in some preaches of Suun, Ilbu, Sotaesan and Jeungsan. An apriority in the Gaebyok idea of new religion is the world of crisis that represents the limited condition of human being, and a posterity means the religious ideal world realized through the power of the absolute being or a dramatic universal change from that limited circumstances. So the Gaebyok ida is a kind of an universal eschatology and religious view that expects the coming of ideal world in the future. In addition, since the universal eschatology is a kind of a view of time, it inevitably has an issue how long time apriority and a posterity included in it have. And especially, it becomes to premise the content how the social condition and human condition change in an apriority and a posterity. Accordingly, in this study, based on the understanding of the view of time in the cosmological level, the content of answers that each newly risen religion discloses was listed and analyzed with comparison. It can be considered that Suun took charge of a mission to deliver the message through being possessed of a god in heaven who is able to be called a transcendental existence, Ilbu disclosed the coming of the world of a posterity beyond an apriority through the Book of Changes(易學), Jeungsan proclaimed himself as the absolute being who could make such a posterity and bring it, and Sotaesan proposed the Gaebyok of mind in order to meet with the world of a posterity and to live in that era.