• 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 for History of Mathematics
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• v.21 no.2
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• pp.71-80
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• 2008

From the ancient Korea, our ancestor had designed the unique pattern which is Dan-chung, in architectures such as palace and Buddhist temple. In Dan-chung pattern, there are many various kinds, that is geometric pattern, arabesque pattern, plant pattern, flower pattern, animal pattern, Buddhist pattern and living pattern. So, we can see the tessellations in the Dan-chung pattern, moreover we can find the beauty of tessellation in the Korean traditional architectures and crafts. In this paper, I'll show you Korean traditional tessellations via GSP 4.0. which means geomeric program Geometer's SkechPad.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.6
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• pp.1598-1601
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• 2004

I studied on the dual principle the negative-positive toward 'the motion of Taijiquan'. The results are as follows. The grade of comprehension on the dual principle for the negative-positive for human-body is equal to the comprehension on Taijiquan. YeoBiSae is judged abstractly for the image of MuGeug and GiSae for the image of TaeGeug on the motion of Taijiquan progressing program. The motion of Taijiquan is divided up the extension and contraction. In the motion of Taijiquan, the extension exercises make use of positive energy and DogMaeg(독맥), the contraction exercises make use of negative energy and ImMaeg(임맥).

• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.7
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• pp.107-118
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• 2018

Taegeuk is Korea's flagship pattern, which has been handed down over centuries. During the Joseon era, it had an influence on all places such as the left side of the building and arrangement. In addition, Taegeuk was a bowl which contains the philosophy of right now. In Neo-Confucianism, it was understood that yin and yang were divided into five elements and created the universe. In buildings, Taegeuk was mostly used as decoration on the stylobate and doors. Taegeuk contains the fundamental thoughts about the creation of the universe. In architecture, it plays the role of a bridge between spaces. In ancient times, it was used as byeoksa. Entering the Joseon era, it played a role as a border. In the late Joseon dynasty, it was important in protecting the country. A Taegeuk pattern varies in diverse shapes to represent its dynamic aspects. After passing through many different stages, it developed into the pattern of today.

• Korean journal of applied entomology
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• v.63 no.1
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• pp.5-11
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• 2024

In this study, the Korean Thyas has been reviewed. We firstly described a species, Thyas coronata (Fabricius, 1775), including detailed illustrations of adult specimens and their reproductive organs. Additionally, we have provided taxonomic diagnoses and distributional information for all Korean Thyas species.

• 대한근관절건강학회:학술대회논문집
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• 2003.05a
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• pp.97-97
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• 2003

• Nuclear industry
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• v.36 no.4
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• pp.28-32
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• 2016

아랍에미리트(UAE)가 바라카에 건설 중인 원자력발전소를 언론에 최초 공개했다. 바라카원전은 한국전력이 주 계약자로 총괄 수행 중인 한국 최초의 해외 원전 사업으로, 중동 지역 최초의 원전이다.

• Proceedings of the KSEEG Conference
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• 2000.04b
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• pp.253-254
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• 2000

• 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 Mineralogical Society of Korea
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• v.16 no.3
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• pp.265-280
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• 2003

The Mugeuk mineralized area that associated with the pull-apart type Cretaceous Eumseong basin is composed of several gold-silver vein deposits that are emplaced in late Cretaceous biotite granite. The gold-silver deposits in the area show various hydrothermal alteration zones as well as Au/Ag ratios and ore mineralogy. The Geumbong mine showing relatively high gold fineness is composed of multiple veins and show alteration pattern; vein \longrightarrow phyllic \longrightarrow subphyllic \longrightarrow propylitic \longrightarrow subpropylitic zone. In contrast, The Taegeuk mines show the low fineness values, in far southern part are characterized by increasing tendency of simple and/or stockwork veins. The deposit displays alteration pattern; vein \longrightarrow propylitic \longrightarrow subpropylitic zone. Variations of alteration zone with depth show that phyllic zone are dominant in deeper level and propylitic zone sporadically overlapped by argillic zone are dominant in shallow level. The differences of alteration pattern between the gold-silver deposits are reflect the evolution of the hydrothermal fluids; the ore-forming fluids of the Geumbong mine are at relatively high temperature and salinity and highly-evolved meteoric water, developing phyllic zone, the Taegeuk mine containing greater amounts of less-evolved meteoric waters shows relatively low temperature and salinity in ore-forming fluids, developing propylitic zone. The various physicochemical environment for gold-silver mineralization in the Mugeuk mineralized area is due to proximity from heat source area (Mugeuk mine) to marginal area (Taegeuk mine) in a geothermal field. Therefore, it is suggested that the criteria for project exploration in the area are to focus on the area proximal to heat source and phyllic zone.