• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.163-199
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• 2018

Jeon-gyeong was published under the command of Dojeon Park Wudang in 1974. The scripture consists of 7 parts and each part has 17 chapters. The earliest record of Gucheon Sangje (1871~1909) can be found in Jeungsan Cheonsa Gongsagi, which was published by Lee Sangho (1888~1967) in 1926. The book was the first oral literature that he created by collecting information and materials on Jeungsan as he personally met with many direct disciples of Gucheon Sangje. In 1929, after three years, Lee complemented the book with additional materials and published the first edition of Daesoon Jeon-gyeong. It was a form of didactic literature stylistically presented as scripture. Lee continued this long journey of work by revising and publishing 6 editions of Daesoon Jeon-gyeong until he published the last one in 1965. The chapter titled, "Cheonji-gongsa (Reordering Works of the Universe)" from Daesoon Jeon-gyeong as the sixth chapter out of a total of 13 chapters in the first edition, but in the last edition, it appears as chapter 4 out of a total of 9 chapters. Here it is shown that the last edition has been shortened when compared to the first edition. Also the number of verses in the chapter has largely increased by almost twice its original size over the 37 years; as it was 81 in the first edition, 94 in the second, 148 in the third, 151 in the fifth, and 175 in the sixth. In this paper, I studied how the verses of "Gongsa (Reordering Works)" from the Jeon-gyeong, which was first published in 1974, have been revised in comparison to the chapter titled "Cheonji-gongsa" from the Daesoon Jeon-gyeong. As the result of comparing each verse of "Gongsa" from the Jeon-gyeong to those of "Cheonji-gongsa" from all six editions of the Daesoon Jeon-gyeong, I could find the following revisions or changes. First, when "Cheonji-gongsa" from the Daesoon Jeon-gyeong is compared to "Gongsa" from the Jeon-gyeong, it can be seen that the number of verses has been changed and some contents have been deleted or added. Second, the sixth edition of the Daesoon Jeon-gyeong has 69 more verses than the Jeon-gyeong, and most of the additions were made in the chapters titled "Haengrok (analects)," "Gyoun (conveyance of teachings)," and "Yesi (forseeing)". These additions show how the verses regarding religious and predictional teachings developed over the years. Third, the verses from "Gongsa" from the Jeon-gyeong contain many descriptions from chapter 2, "Enlightenment of Dao and Miraculous Deeds of Cheonsa (Heavenly Teacher)," chapter 3, "Followers in the Dao School and Precepts," and chapter 5, "Opening of New World and Paradise," from the 6 th edition of the Daesoon Jeon-gyeong. This indicates that "Cheonji-gongsa (Reordering Works of the Universe)" was related to miraculous acts, enlightenment to Dao, teachings given to the followers, the opening of new world, and the building of a paradise. Fourth, some chapters in the section "Cheonji-gongsa" from Daesoon Jeon-gyeong are omitted in "Gongsa" from Jeon-gyeong, and "Gongsa" has some new contents that were not included in previous texts. This shows that there had been adoptions of different materials in the process of transmission.

• Korean Architects
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• no.5 s.253
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• pp.30-31
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• 1990

• The Korean Publising Journal, Monthly
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• s.165
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• pp.10-10
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• 1995

• KAPE Magazine
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• s.110
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• pp.14-15
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• 2005

• Journal of Korean Philosophical Society
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• v.131
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• pp.245-272
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• 2014

이 논문은 풍우란(馮友蘭:1895~1990)의 신리학적 철학과학관을 해명하는 것이다. 풍우란은 과학의 역할과 중요성을 긍정하면서도, 철학의 독자적인 역할을 인정한 철학자이다. 그에 따르면 과학은 실제세계에 대한 구체적 적극적 지식을 추구하고, 철학은 '인생경지(경계(境界))의 고양'을 추구하며 나아가 정신의 '자유와 불멸'을 목표로 하는 학문이다. 과학과 철학은 학문의 대상 방법 목표가 상이한 별개의 학문이다. 그는 신실재론의 논리분석방법을 빌어 중국전통철학을 재해석하여 신리학적 철학체계를 수립함으로써 그 혼동을 정리하려했다. 과학은 구체적 객관세계[기(器)] 즉 실제(實際)에 관한 학문이고, 철학은 추상적 보편세계[이(理)] 즉 진제(眞際)에 대한 학문이라는 것이다. 그래서 과학은 구체적인 실제세계에 대한 적극적[긍정적] 지식의 축적을 목표로 하고, 철학은 보편적 세계에 대한 이지적 분석 종합 해석을 목표로 한다. 가장 철학적인 철학인 형이상학은 인생의 경지를 드높이는 것을 추구한다. 철학은 최고의 인생경계 즉, 천지경계(天地境界)의 도달을 목표한다. 이를 위해 철학은 진제에 대한 개념적 논리적 분석을 통해 실제를 초월하는 네 가지 형이상학적 관념을 얻어 천지경계에 도달할 수 있다. 천지경계에 도달하는 형이상학적 방법은 두 가지이다. 하나는 정(正)의 방법으로 논리분석법인데, 경험에 대해 논리적 분석 종합 해석을 하는 것이다. 다른 하나는 부(負)의 방법으로 중국화(中國畵)의 '홍운탁월(烘雲托月)'처럼 말할 수 없는 것을 말하는(불가사의(不可思議), 불가언설(不可言說)) 방법이다. 형이상학은 이를 통해 인간의 삶에 자유와 불멸을 가져다줄 수 있다. 이런 형이상학적 활동은 과학이 목표로 하지도 않고 할 수도 없다는 것이 풍우란의 견해이다. 이로서 풍우란은 참과 거짓을 밝힐 수 없는 무의미한 명제의 추방을 주장한 논리실증주의와 대립되는 철학관에 도달했다.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.175-199
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• 2019

This paper aims to define Kang Jeungsan's Reordering Works of Heaven and Earth through the Hegelian concept of 'labor (arbeit),' which is the fundamental medium in which humans substantialize their own absoluteness in an existentialist context. The Reordering Works of Heaven and Earth performed by Jeungsan enabled Heaven, Earth, and Humanity to communicate with each other through the harmony of Sangsaeng (Mutual Beneficence). As Hegel found the possibility of freedom and emancipation of human subjects through labor and Jeungsan exercised His will to free and emancipate human beings, comparative thinkers are led to recognize a relationship between His Reordering Works of Heaven and Earth and the Hegelian concept of labor. The key point of this paper centers around articulating the meaning of the precise situation wherein labor occurs for the Supreme Being. Labor is a concept that occurs for real-live humans. Human beings can be said to exist between the ideological world and the natural world, or between Heaven and Earth, and this dichotomy creates a specific product given the interplay of infinitude and finitude that it entails. In other words, labor is not a passive deployment but is instead a subjective development. From the point wherein this labor occurs for the Supreme Being, a paradigm shift towards unity begins throughout the universe. The occurrence of God's labor happens at a time of great transformation. These occurrences of God's labor form the communication among Heaven, Earth and Humanity and form a qualitative equality. In other words, the fact that God is far from the world of ideology and has come into the world of finitude means that God conveys His absoluteness to the world of finitude. Therefore, the work of God on Earth builds the world of Heaven on Earth. This can also be seen as the Sangsaeng of Heaven, Earth and Humanity.

• Journal of Naturopathy
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• v.7 no.1
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• pp.10-19
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• 2018

The purpose of this study was to investigate the distribution and variation of the anion and cation number in the aerosols at 16 sites in the Jeju area. The average value of anion counts was raged from 449.35 ions/cm³ at Jeju city to 3471.25 ions/cm³ in the Chunjiyeon falls. In order, the lowest Jeju-si < hamdeok < 1100 m < farm < gyorae A < saryoni < jeolmul < gyorae B < geomunoreum < halla forest < hallasan garden < seongpanak < dongbaeksan < jeongbang < wonyang, respectively. There was statistically significant difference between the anion counts of the measured values in the order of elevation. The mean value of cation measurements was from 90 ions/cm³ for Cheonjiyeon, to 729.8 ions/cm³ for Halla forest garden, which showed the highest value. In order, the lowest 729.8 ions/cm³ of Cheonjiyeon < 1100 m < dongbaeksan < Jeju-si < saryoni < wonyang < seongpanak < hamdeok < jeongbang < gyorae B < jeolmul < Farm < gyorae A < halla forest < geomun and < halla garden, respectively. The geographically low area and the high area were measured low and difference in the two ions. The differences between the content of the anion, cation and/or altitude were significant each other in the variance analysis. The correlation between the anion and cation content and/or altitude was statistically significant (r=.396, p<.001). In conclusion, the result of showing the temporal distribution and variation of the anion and cation content in the aerosols in Jeju island forests provides important information for healthcare.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.32 no.4
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• pp.386-391
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• 1987

Effect of growth light intensity (5% and 20%) and planting density (40, 56, 90/33㎡) on yield and red ginseng quality was investigated in a sandy loam field of ginseng plantation. High growth light intensity had no effect on yield and quality but decreased stem length, leaf area and chlorophyll content and increased specific leaf weight. The optimum planting density was 64/3.3㎡ for both yield and Heaven + Earth grade (HE grade) of red ginseng. HE-shape ginseng rate showed significant positive correlation (P=0.0l) with HE grade rate.

• Journal of the Korean earth science society
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• v.41 no.1
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• pp.31-39
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• 2020

Cheonji, the largest caldera lake in Asia, is located at the summit of Baekdu Mountain. Cheonji is covered with snow and ice for about six months of the year due to its high altitude and its surrounding environment. Since most of the sources of water are from groundwater, the water temperature is closely related to the volcanic activity. However, in the 2000s, many volcanic activities have been monitored on the mountain. In this study, we analyzed the dimension of ice produced during winter in Baekdu Mountain using Sentinel-1 satellite image data provided by the European Space Agency (ESA). In order to calculate the dimension of ice from the backscatter image of the Sentinel-1 satellite, 20 Gray-Level Co-occurrence Matrix (GLCM) layers were generated from two polarization images using texture analysis. The method used in calculating the area was utilized with the Support Vector Machine (SVM) algorithm to classify the GLCM layer which is to calculate the dimension of ice in the image. Also, the calculated area was correlated with temperature data obtained from Samjiyeon weather station. This study could be used as a basis for suggesting an alternative to the new method of calculating the area of ice before using a long-term time series analysis on a full scale.

• Sim-seong Yeon-gu
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• v.38 no.2
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• pp.269-304
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• 2023

The purpose of this paper is to present the psychological meaning of the creation myths by utilizing related myths, analysand's dreams, active imagination, and artwork to reveal the creative function of the unconscious. The creation myth is the phenomenon of projection when a new order is demanded in the chaotic phase of personal and human history. Depending on the attitude of the ego, it can be a sign of a reconstruction/alteration of consciousness or an invasion. Related literature such as Jung, von Franz, Neumann, Harding, and Edinger, domestic papers, and case reports are introduced to identify the background for this research. The psychological meaning of 'darkness' in creation myths is regarded as unconscious that is too dark to see. The Eskimo creation myth and an analysand's dreams of being blind and wandering in darkness are discussed in relation to nigredo in Alchemy. The psychological meaning of 'massa confusa' regards Uroboros, pleroma, early childhood experience, and a psychological womb in which everything is contained in one. With related myths and unconscious materials, a discussion is followed on how this realm can be a precursor of creation but also be trapped in an abyss. The psychological meaning of 'separation of world parent' is related to splitting one into two when unconscious contexts were touched before it became consciousness. Related myths, 'the world created between heaven and earth,' 'celestial being descending to the earth,' and 'the legend of relocation of a mountain,' as well as clinical material, are examined. Then this paper discusses the clinical implications of the separation of heaven and earth occurring on its own, that the creator's emotional aspects, such as loneliness and anxiety, are involved, and that delayed separation leads to the death of creatura and sudden separation leads to the death of the chaos. Then, the meaning of 'separation of world parent' is discussed in relation with separatio, the alchemical process of acquiring light/consciousness from darkness/unconsciousness. The psychological meaning of the creation of 'land/island' refers to the emergence of consciousness, the contents of the unconscious material into the realm of the ego. Related myths, such as the 'body of the monster/dragon becoming land' and analysand's dreams, are introduced, referring to the embodiment of Mercurius. This is followed by discussing related myths in creating the land to coagulatio in alchemy and utilizing creative work such as active imagination, art, music, and dance that can coagulate or concretize unconscious material in clinical approaches. Finally, myths of resurfaced land after the Flood or the complete destruction of the world in relation to the reconstruction of ego are discussed with related clinical material to show the importance of the analyst/therapist/supervisor's mental stability and capacity.