• The Journal of Korean Philosophical History
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• no.30
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• pp.161-190
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• 2010

In Shanghaibochujian-ZhouYi, there are a few special signs in red and black that had never been found in previous ZhouYi texts. Pu Mao Zuo (?茅左), who first sorted out Shanghaibochujian-ZhouYi, classified the signs into six types and explained them in terms of Yin-Yang theory. On the other hand, Li Shang Xin (李尙信) classified the signs into seven types and argued that these signs show that the order of the hexagrams(卦序) in Shanghaibochujian-ZhouYi is completely identical with that of the current version of ZhouYi. Edward L. Shaughnessy also conjectured that the order of the hexagrams(卦序) of Shanghaibochujian-ZhouYi is identical with that of the current version of Zhouyi after his material analysis of the Bamboo slips(竹簡) substance. Kondo Hiroyuki (近藤浩之) is based his interpretation of the order of the hexagrams(卦序) on his own classification of the signs which identified nine types. All these opinions contain some problems and given that the number of the Bamboo slips(竹簡) are very limited, we have to be very careful when we draw a conclusion. Shanghaibochujian-ZhouYi's signs can be possible when we suppose a 64-hexagrams(64卦) system instead of the 8-trigrams(8卦) system, which demands a reexamination of the common view that the 8-trigrams system preceded the 64-hexagrams system.

• (The)Study of the Eastern Classic
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• no.32
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• pp.363-390
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• 2008

In this article, the author studied the relationship between the Sovereign and the follower in Juyeok which contained some eliments, such as Eum-Yang, Soseong 8 gyae, Daeseong 64 gyae. In Juyeok, the 'Sovereign 5 hyo' (1) shows distinctiveness in basic characteristics whether they are Eum or Yang(high level classification), (2) shows characteristics of Soseong-gyae to which they belong(middle level classification), (3) shows different characteristics according to Daeseong-gyae's circumstances(low level classification). Five Yanghyo are regarded as male sovereign having masculinity, whereas five Eumhyo are female sovereign with femininity. Gungyae is the most 'sturdy type leader' who possesses dignity and has good judgement. Taegyae, the blessing type leader, holds affection and calmness within sturdiness. Rigyae is gorgeous and passionate 'enthusiastic type leader'. Jingyae, the pioneering leader, bravely starts ascending in Eum-dominant atmosphere. Songyae has the virtue of hesitancy and concession, known as the leader of humbleness. Gamgyae always stay low and calm, regarded as a leader of sense. Gangyae shoots up from the earth, meaning a leader of strong will. Gongyae, embracing type leader, is straight and square, though it tries to embrace everything. Daeseong-gyae(64gyae) is formed by Soseong-gyae piling another Soseong-gyae. The characteristics of Soseong 8gyae are embodied in two-level form, the top(inner gyae) and the bottom(outer gyae). Simultaneously, the whole characteristics of 대성괘 are embodied. The Sovereign should show his/her leadership based on the 'characteristics of Daeseong-gyae'. These characteristics are the contingency from 'contingency leadership'. In other words, they are preconditions which leaders ought to admit.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.17 no.4
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• pp.95-106
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• 2017

In this paper, we investigate the conventional topological interference management (TIM) with proposed network topology such as 8 trigram (8 user networks). The key observation is that optimal symmetric degree of freedom (DoF) can be achieved for 8 user network with different channel coherence times by adaptively selecting the interference alignment scheme via controlling the alignment feasibility of the transmitted signals. However, this yields a very complex problem, for which we use the combination of different schemes such as interference avoidance and repetition coding. In addition to the above schemes, we propose a triangular transmit cooperation (TTC) algorithm for 8 user networks to achieve the optimal symmetric DoF. And We apply the principle of complementarity of 8 trigram to remove the interferences, and correspond the concepts of win-win and conflict to direct and indirect signals of transmit and receive respectively. We find that the principle of complementarity comes out from the trigram of I Ching. That is, we apply the relation of confrontation and coexistence to 8 transmitters and receivers, and get the results of symmetric DoF of 4/3.

• 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.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.1-44
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• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.

• The Journal of Korean Institute of Communications and Information Sciences
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• v.36 no.8A
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• pp.730-740
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• 2011

The Korean radio broadcasting system is analog. Compared with digital radio, the analog radio decreases the frequency efficiency. HD Radio is the method where the digital signal is transmitted on either side of the analog PM signal. Therefore, without relocating the analog frequency can transmit digital signals. If interference between analog and digital signal occurs it is impossible to receive smoothly, so HD Radio interference with existing analog PM will be analyzed. In this paper, based on Mt.Gwae-Bang stations within +-400kHz frequency of l03.5MHz, and to use the station to station by specifying the HD Radio channel interference, place the structures were analyzed. Through this paper, the reader of a digital radio frequency interference in the system know that it may obtain information about.

• The Journal of Korean Philosophical History
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• no.35
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• pp.275-308
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• 2012

This article aims to investigate the studies of Yi Xue Qi Meng(易學啓蒙) performed by the researchers of Neo-Confucianism in Ki Ho region in later Chosun period. Philologically speaking, these studies were mainly performed by Han Won Jin and his colleagues. While the study of Yi Hwang(李滉)'s Qi Meng Zhuan Yi(啓蒙傳疑) performed by the researchers of Toegye(退溪) School lasts from the end of the sixteenth century to the nineteen's century, the Ki Ho(畿湖) scholars' study of Yi Xue Qi Meng are centered in the eighteenth century and hardly any significant work on this text is found before and after this century. In order to single out the distinctive features of Ki Ho School of Neo-Confucianism, this article examines three subjects the Ki Ho scholars delved into: (i) their theory of Tai Ji(太極), (ii) their theory of He-Tu(河圖) and the formation of eight trigrams, and (iii) the so-called Wu Wei Xiang De Shuo(五位相得說) discussed in one of the sections in Yi Xue Qi Meng titled the Source of He-Tu and Luo Shu[本圖書]. The Ki Ho scholars are remarkable in interpreting Tai Ji in Yi Xue Qi Meng in the context of the theory of Li-Qi and the theory of human nature. There are differences in opinion among the Ki-Ho scholars with regard to the relation between He-Tu and the formation of eight trigrams. Eventually, they withhold Zhu Xi(朱熹) and Hu Fang Ping(胡方平)'s attempt to synthesize He-Tu, the rectangular diagram of Fu Xi(伏羲)'s eight trigrams, and the circular diagram of Fu Xi's eight trigrams into one single principle. Han Won Jin tries to explain the relation between He-tu and the formation of eight trigrams in terms of the relation between He-Tu and the circular diagram, and his attempt is widely supported by his colleagues. This theory runs counter to traditional model of explaining truth. My conjecture is that such academic trend is further developed by the defenders of Practical Learning such as Hong Dae Yong(洪大容), who vigorously reject traditional system of truth and science, and that it partly explains why the study of Yi Xue Qi Meng ceases in the nineteenth century.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.58-67
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• 2000

통과대문왕팔괘차서도화문왕팔괘방위도적연구(通過對文王八卦次序圖和文王八卦方位圖的硏究). 득도요여하결론(得到了如下結論). 1. 최초명명위문왕팔괘차서도화문왕팔괘방위도적인시소옹(最初命名爲文王八卦次序圖和文王八卦方位圖的人是邵雍). 문왕팔괘차서도화문왕팔괘방위도수연몰유시문왕소화적확체적근거(文王八卦次序圖和文王八卦方位圖雖然沒有是文王所畵的確切的根據), 단시종추연복희이(但是從推演伏羲易), 동사상결합(同事相結合), 최종확립여금적역학체계적인시문왕(最終確立如今的易學體系的人是文王). 이차환부합현금적역리(而且還符合現今的易理), 인차구유일정설복력(因此具有一定說服力). 2. 재문왕팔괘차서도중삼남유일양이음구성(在文王八卦次序圖中三男由一陽二陰構成). 삼녀유일음이양구성(三女由一陰二陽構成). 저가이용음양호근적원리진행설명(這可以用陰陽互根的原理進行說明). 3. 복희팔괘방위도현시모종공간상(伏羲八卦方位圖顯示某種空間相). 이문왕팔괘방위도칙현시사시(而文王八卦方位圖則顯示四時). 팔절적변화화만물생장적류행주기등시간상적변화(八節的變化和萬物生長的流行周期等時間上的變化). 4. 문왕팔괘방위도동사시적오행상일치(文王八卦方位圖同四時的五行相一致). 시상생관계(是相生關係), 팔괘당중각유양개목김토(八卦當中各有兩개木金土). 시유우형흔왕성(是由于形흔旺盛), 수화각유일개시유우기흔왕성(水火各有一개是由于氣흔旺盛). 5. 문왕팔괘방위도재표면상간호상시오행상생적관계(文王八卦方位圖在表面上看好象是五行相生的關係). 단시(但是), 상호성대면적팔괘적오행도성상극관계(相互成對面的八卦的五行都成相剋關係). 화동측상임적감수(和東側相臨的坎水) 간토(艮土) 진목(震木) 손목도시성상극관계(孫木都是成相剋關係). 종차가이지도상극시발전만물적주체(從此可以知道相剋是發展萬物的主體). 6. 대우복희팔괘전화위문왕팔괘적원리(對于伏羲八卦轉化爲文王八卦的原理), 수유각종이론제출(雖有各種理論提出). 단시상무확체적설법(但是尙無確切的說法). 7. 복희팔괘주요체현천도화외상등(伏羲八卦主要體現天道和外象等), 문왕팔괘측체현인사화내정등(文王八卦側體現人事和內情等). 8. 복희팔괘위체(伏羲八卦爲體), 문왕팔괘위용(文王八卦爲用). 복희팔괘중(伏羲八卦中), 위변화적주체적천지즉건곤위우중축(爲變化的主體的天地卽乾坤位于中軸). 문왕팔괘중(文王八卦中), 위변화적대용적일월즉감리위우중축(位變化的大用的日月卽坎離位于中軸). 9. 복희팔괘도속우표현춘천적변화지상적제일괘도(伏羲八卦圖屬于表現春天的變化之象的第一掛圖), 생괘도화창조도(生掛圖和倉曹圖), 문왕팔괘도칙속우표현하천적변화지상적제이괘도(文王八卦圖則屬于表現夏天的變化之象的第二掛圖), 장괘도화발전도(長掛圖和發展圖). 10. 문왕팔괘도시류행이치기용적역지용(文王八卦圖是流行以致其用的易之用), 표현무질서화혼란(表現無秩序和混亂), 위화여괴리상호란무적난음난양지상(韋和與乖離相互亂舞的亂陰亂陽之象). 11. 문왕팔괘도화낙서적변화원리상일치(文王八卦圖和洛書的變化原理相一致), 가이장낙서적수직접대응도문왕팔괘도중(可以將洛書的數直接對應到文王八卦圖中). 우명낙서팔괘도(又名洛書八卦圖). 구수도혹일구역(九數圖或一九易). 12. 문왕팔괘도적상대응적수자지합도위십(文王八卦圖的相對應的數字之合都爲十). 저예시료성괘도십수도적출현(這豫示了成掛圖十數圖的出現).

• Journal of Sasang Constitutional Medicine
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• v.11 no.2
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• pp.341-359
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• 1999

In the medical science of 'Sa-sang', a constitutional examination(diagnosis) and a medical treatment are important, however a dietary cure is considered as very important at the medical prevention and treatment. But there has been a confusion due to the different view concerning the constitutional foods in between scholars. There it is necessary for us to bring up the theoretical basis of the 'Sa-sang' constitutional - dietary cure by menas of the bibliographical study in relation to a historic, characteristics, efficiency of the major foods.

• (The) Research of the performance art and culture
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• no.32
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• pp.701-738
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• 2016

The Geomungo(거문고) is a instrument of Gogureoy(高句麗). The instrument had covered a lot of Korea, so it have become a important musical instrument in Korea. Hayasi Genjo(林謙三), Japanese scholar, had maintained his opinion that the Geomungo of Gogureoy is the Wagonghu(臥??), and the Geomungo was formed later, the record of Kimbusik, wrighter of the History of Three Kingdom(三國史記), was incredible. Lee-Hyegu refuted his hypothesis because the introduction on the Wagonghu of Japan have been inaccurate. Since then, many scholars of Korea have studed on the Geomungo of Gogureoy. But their study of the Geomungo was inclined to the topic, relation of the Geomungo and the Wagonghu, or the Wagonghu, the origin of the Geomungo. And They have thought that the record of Kimbusik's was truth. Kimbusik had recorded that Wangsanak(王山岳) had made the Geomungo from the Chilheoyn-Geum(七絃琴, Seven stringed Zither. 古琴). But the Geomungo was different from Geum(琴), but similar to Wagonghu. Many ancient tomb have been unearthed in the old land of Gogureoy, and the were many tomb painting of Gogureoy Geomungo. They were many different style, the form, the size, the number of strings and the position of the musician. So I think that many various type of the Geomungo had been exsited in Gogureoy they had become a prestyle of the Geomungo. The Geomungo was originated from the Wagonghu, its form was similar to the Geomungo. The many scholars considered that it is truth, the Wagonghu was handed down from China, and was spreded to Japan. But there were the Wagonghu in the early Joseon(古朝鮮), The song of the early Joseon, Gongmudohaga(公無渡河歌). The song was accompanied by the Wagonghu. We can read off, at the Song, the Wagonghu had exsisted in the early Joseon. So I think cautiously on that point, the Wagonghu of the Early Joseon was old than that of China, and thd Geomungo of Gogureoy was originated from the Wagonghu of the Early Joseon.