• Journal of the Daesoon Academy of Sciences
• /
• v.22
• /
• pp.1-32
• /
• 2014

This paper is searching the meaning of Gangseong(姜聖) which came from Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) incarnated in the Gang(姜) family. To study the meaning of Gangseong(姜聖), this paper concentrate on Maitreya(彌勒尊佛) and the sentence about Wonsibanbon(原始返本) Sangje's incarnation in the Gang's family appeared on term Gangseong in the middle of divinity terms(九天應元雷聲普化天尊姜聖上帝). Furthermore, Sangje's surname Gangseong(姜姓) has relation with Maitreya and the sentence about Wonsibanbon. What Maitreya has relation with Gangseong(姜聖) is the legendary poem that Maitreya Statue became complete woman(六丈金佛 化爲全女) and what Wensibanbon has relation with Gangseong is the fact that family name Gang is primary surname all over the world's human beings. Wonsibanbon comprises correction of family lineage and theocracy(政敎一致) which came from tracing and reviving the beginning. As a primary family name, Sangje's incarnation family name Gang plays a leading edge role of religious activity of Sangje because primary family name Gang represents the one and only Truth(眞法) or the principle of Wensibanbon which means the union[unity] of religion and politics(政敎一致), and combining saintliness and heroism (聖雄兼備). According to the one and only Truth(眞法) like this, the first emergence and role of the completely "DoTongKunJa" (道通君子, the perfection of man with Dotong) who Sang-Je declared will build the union[unity] of religion and politics shows realization of advance-oriented salvation. Under the principle of Yangsan(兩山, twin mountain, 甑山, 鼎山, the three-story Maitreya Statue of Geumsan Temple) which implies emergence of the completely "DoTongKunJa"(道通君子) who will accomplish the union[unity] of religion and politics(政敎一致), combining saintliness and heroism(聖雄兼備) and advent of the one and only Truth(眞法出現). This could be possible by the almighty of Sangje who incarnated in Gang's family name according to the principle of Wensibanbon from the text Jeonkyung(典經) as shown. Adjusting family lineage (血統) means to straighten out the relation between ancestors and descendants, and which has close relation with the activity after Sangje's incarnation in Gang's family name according to the principle of Wensibanbon. As far as family lineage was concerned, there are three aspects of close relation between ancestors and descendants. First, general connection between ancestors and descendants, Second Dotong(道通)-related connection, Third after -death entrance(冥府)-related connection. Descendants should know a family history from moral laws of family relationships(天倫) by the Compatibility principle. As for second Dotong-related connection between ancestors and descendants, the fact descendants' Dotong can be accomplished by the act of ancestors' charity shows human beings world(人間界) where descendants live has close organic relation with divine world(神明界) where ancestors live. As for third after-death entrance-related connection between ancestors and descendants, after-death entrance are totally related with both Heavenly order(天道) of ancestors and Humane-order(人道) of descendants. At this point, we can see the relation between ancestors and descendants are very close and organic. As shown from the text Jeonkyung, Sangje as Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) and Maitreya(彌勒尊佛) has descended to the earth adopting Gang's family name according to principle Wensibanbon. By Sangje's incarnation in Gang's family name, the legitimacy of the religion and the perfection of Do could be successed under the law of Yangsan(兩山). Furthermore, Sangje realize the one and only Truth by Adjusting family lineage and producing the completely "true man" through Cheonji Gongsa.

• Explosives and Blasting
• /
• v.18 no.3
• /
• pp.83-88
• /
• 2000

국내 지진관측소로부터 분석된 지진기록에는 자연지진 이외의 상당수의 인공발파를 포함하는 것으로 해석된다. 자연지진에 대한 지진특성연구, 지질학적 지진의 진원지연구 등을 위 해서는 지진목록에서 인공발파를 식별할 필요가 있다. 한국자원연구소는 인공발파 식별을 위한 연구의 일환으로 지진-공중음파 관측망을 운영 중에 있다. 지진-공중음파 자료분석으로 구분된 인공발파 기록의 대부분이 발파를 실시하는 산업현장과 일치하고 있음이 확인되었다. 발파장의 위치, 발파시간, 규모 및 발파방법 등의 정보는 공중음파를 이용한 인공발파 식별에 관한 정량적 연구와 자연지진에 관한 연구 등에 기본적인 정보(Ground Truth Database)를 제공하리라 판단되므로 국내에서 실시되는 인공발파에 대한 정보가 요구된다.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.19 no.4
• /
• pp.840-847
• /
• 2005

This study was written in order to help understanding of visible diagnosis of energy and color(기색). Visible diagnosis of energy and color is a very important factor of diagnosis and a necessary step of visible diagnosis. As human's body is under the control of spirit(신) and spirit(신) is stored by five viscera(오장), so spirit expresses the change of five viscera and is reflected by energy and color(기색). Strictly speaking, energy and color(기색) is not divided into each other. But, we can say that glittering glossy part belongs to energy(기) and blue, red, yellow, white and black part belongs to color(색). Various changes of energy and color(기색) observe the rules of yin-yang(음양). If we consider the interior and exterior(내외), top and bottom(상하), right and left(좌우), rise and fall(부침), clearness and muddiness(청탁), weak and severe(미심), spread and gather(산박), gloss and dness(택요) etc. we can decide the yin and yang(음양), inside and outside(표리), coldness and heatness(한열), truth and false(허보), life and death(생사) and prognosis. One man's own color is determined by the five human type(오형인), There are very various points of changing colors. As divided into principal groups, there are three main groups, that is, sky(천), earth(지) and man(인). A season(사시), day and night(주야) and cloud and clear(음청) belong to the factor of sky(천), a direction and configuration of the ground(지형) belong 治 the factor of earth(지), and motion and rest(동정), seven emotions(칠정), age and youth(노소), poor and rich(빈부) and high and low(귀천) belong to the factor of man(인).

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
• /
• v.8 no.8
• /
• pp.793-803
• /
• 2018

Since Confucius presentied 'zhong-yong' and Zi Si wrote Zhong-Yong (The Doctring of the Mean), specially since Zhu Xi edited Zhong-Yong as one of Si-Shu (The Four Books) and interpreted it, zhong-yong was not only recognized as the extreme of morality but also as a significant category of Confucianism. The purpose of this paper is to clarify how Jeong Yak-Yong criticized Zhu Xi's interpretation of zhong-yong, and furthermore, to search how Jung Yak-yong explain the zhong-yong by tree concepts of 'grasp', 'moral behavior', and 'habit'. Zhu Xi interpreted zong as a measured absolute middle of two-side and a non-launched original nature. Interpreted yong as a common truth. Therefore he interpreted zhong-yong as a common truth of neither excessive nor enough. Accordingly, Zhu Xi's zhong-yong can be understood as absolute zhong-yong without human's reflection and moral behavior. But Jeong Yak-Yong interpreted zhong as the state of a man's very hard-concentrate and grasp of situation, and interpreted yong as the state of a man's very hard-effort moral behavior and it's habit. Therefore he explained zhong-yong as a habit of moral behavior through grasp.

• Journal of English Language & Literature
• /
• v.55 no.1
• /
• pp.153-176
• /
• 2009

This paper attempts an allegorical reading of female sexuality in Henry James' The Aspern Papers, wherein the narrator reveals his obsession with the love letters of the dead poet, Jeffrey Aspern. Not only the old papers, but does he also fetishize female protagonists in order to maintain his belief in the "great poet." Discussing such fetishistic elements in the novella is in order firstly to reveal the self-splitting logic of phallocentric language, and secondly to analyze the limitation of such language, which resonates with the Freudian construction of female sexuality as critically presented by Irigary. The first part of this study explains the binary structure of The Aspern Papers crystalized in the symbolic courtship in the Bordereaus' garden. It also represents the psychological mindset of the narrator/protagonist: symbolically located "outside," the narrator describes the two Bordereaus as being closed "inside" in a dark mansion, concealing the precious papers from him and the public. In other words, the women are nothing but the obstacle for the self-elected agent, the narrator, from the publication of the language and ideas of the "great man". The women are associated with secrecy and surreptitiousness, while the man with transparency and the truth. Second part of this paper mimics this In/Out binary as a means to reveal insufficiency, if not impropriety, of the predominant discourse of female sexuality constructed and controlled from the male perspective. Employing Irigary's argument, this paper reads the female characters as allegory for female sexual organs, which explains the narrator's inevitable failure. That is, female sexuality is something that cannot be articulated by the intruding language of a masculine subject. since the female sex as such is not only plural but also harmonious and self-contained,

• Journal of Korean Academy of Nursing Administration
• /
• v.6 no.3
• /
• pp.431-449
• /
• 2000

The purpose of this study is to contribute to a understanding the philosophical foundation of Parse's and Watson's theory of nursing. Parse's human becoming Research Methodology, Principle and main concepts are based on existential phenomenology. And Watson's theory of human care indicate that the optimal method for studying and inquiring theory of trans-personal caring is phenomenological-existential methodology. The chief theme of this study ist to illuminate how ideas and concepts of existential phenomenology are applied to Parse's and watson's theory of nursing. Content of this Study are summarized as follow; 1. Principles, concepts, theoretical structure of Man-Living-Health theory were investigated in Parse's theory of nursing as Human science. 2. Essential assumptions, chief concepts and methodology of human science and human care were investigated in Watson's theory of trans- personal caring. 3. Phenomenological analysis of "Human being" und poetic thinking of truth were described in the context of the Heidegger's fundamental ontology und existential phenomenology. 4. Meaning of existential subjectivity, freedom and choice war interpreted according to Sartre's existential philosophy 5. Phenomenological analysis of perception und function of body were investigated in the context of Merleauponty's existential phenomenology. 6. Ultimately this study provided how ideas and concepts of existential phenomenology war applied to Parse's und Watson's nursing theory und methodology.

• Journal of radiological science and technology
• /
• v.25 no.1
• /
• pp.77-81
• /
• 2002

The purpose of this study is to examine quantitatively the relationship between visual image quality and degradation In spatial resolution for a gamma camera by the increase in distance from collimator. The relationship between the portion(p) of images identified the difference of image quality and the difference(${\Delta}FWHM$) in FWHM between paired images was showed in a sigmoid curve. Using Dendy's method, minimum level to be correctly identified the difference of Image duality on three out of four occasion(p=0.75) was corresponded to 0.4 mm in ${\Delta}FWHM$. Using fuzzy theory, the level to be identified the difference of image quality was examined under various conditions. The truth-value of fuzzy sets-degraded or slightly degraded and not-degraded in image quality between palled Images-was gained the peak at 0.5 mm of ${\Delta}FWHM$. It was founded that changes of $0.4{\sim}0.5\;mm$ in FWHM-corresponding about 2 cm distance from collimator could be sufficiently identified in the difference of image quality.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.277-321
• /
• 2016

Friedrich Nietzsche's philosophy embraces characteristics of existential philosophy and philosophical anthropology. In his book "Thus Spoke Zarathustra", Nietzsche defined human beings as an existence with innate possibility for change, beings that stand at the borderline between "the last man" and "the ${\ddot{u}}bermensch$", raising a question over the meaning of human being's existential healthiness. The anthropological symptoms that Nietzsche's philosophy deals with trigger existential problems, and healing these anthropological symptoms is a precedent to healing an existence. In Nietzsche's philosophy, the ${\ddot{u}}bermensch$ is presented as a prototype of practical man with a healthy existence, born from endeavors to heal the last man prototype of a decadence that was prevalent throughout Europe at the time. Nietzsche found the root cause of nihilism found in Europe in philosophy, religion, metaphysics, and Christianity, and attempted a genealogical investigation on this aspect. In so doing, a philosophical problem surfaced whereby only one truth was used to force diverse existential styles into a uniform style. Nietzsche intensively criticized philosophy and philosophers that only studied truths from metaphysical-Christian-moral perspectives, as they overlooked the foundation of true existence and presented human beings of a feeble mind and will as a result. Nietzsche emphasized the practical role of philosophy that can contribute to the human being's ascent and growth based on realistic conditions of human existence described as the earth, that philosophy that can serve as a basis for existential transformation of human beings and their lives. The task of philosophers is to lay the groundwork for the possibility of changes for all human beings and their realization. This existential practical foundation of philosophy can be called the ${\ddot{u}}bermensch$, as it is healthy man, the "greatest reality" as Nietzsche desired.

• Cross-Cultural Studies
• /
• v.53
• /
• pp.73-102
• /
• 2018

The purpose of this study was to explain, using Jacques Lacan's theory of desire, how Ellen Olenska functions as the object petit a in her relationship with Newland Archer and to connect the impossibility of Newland and Ellen's love with the impossibility of desire, in Edith Wharton's The Age of Innocence. In New York society in the 1870s, the unpleasant truth was avoided, personal opinions were excluded, no room for imagination existed, and other-ness was expelled. In that society, Newland realized that true love and true emotions were lacking in his life. For Newland, Ellen was the gap in New York society and the object that could fill that gap. Ellen functioned as the object petit a. But the romance between Newland and Ellen was forbidden in New York society, where everything was dominated by strict social codes, and especially because Newland was engaged to Ellen's cousin, May Welland. Ellen became inaccessible to Newland and this set Newland's desire for Ellen in motion. He idealized Ellen as the objet petit a, based on the fantasy that she would fill the void in his life. However, at every critical moment, Newland delayed unification with Ellen by resorting to social codes. His actions betrayed that the goal of his desire was not the fulfillment, but the reproduction of desire, with its circular movement. His decision not to see Ellen in Paris again at the end of the novel can be interpreted as Newland's effort to maintain Ellen as the inaccessible object, objet petit a, forever. It is this impossibility of desire that the romance of Newland and Ellen is predicated upon. Another purpose of this study was to expand this impossibility of desire to the relationship between man and woman and to interpret The Age of Innocence as a story showing the characteristics of the relationship between the sexes. The relationship between Newland and Ellen shows that there is no harmonious relationship between the sexes and that woman exists only as a fantasy object, objet petit a for man.

• Journal of English Language & Literature
• /
• v.57 no.4
• /
• pp.625-649
• /
• 2011

Even though "An Outpost of Progress" and Heart of Darkness were based upon Joseph Conrad the sailor's same experience in Congo Free State, their narrative strategies are quite different. The realistic representation of "An Outpost of Progress," with which Conrad was not satisfied at all, was converted into the modernistic narrative strategy of Heart of Darkness so that the sympathetic power of the story should be improved. The conservative value system of realism is expressed by the omniscient author in "An Outpost of Progress," whereas the frame narrator of Heart of Darkness is proved to be an unreliable one whose norms and behavior are not in accordance with the implied author. The glorious history of the British Empire, which was proudly presented by the frame narrator at the beginning of Heart of Darkness, was strongly opposed by Marlow, another narrator, who said that the British Empire had been "one of the dark places of the earth" when ruled by the Roman Empire. The feeling of the frame narrator was uneasily changed into the gloomy mood when he described the Thames as the flow which "seemed to lead into the heart of an immense darkness" at the end of Heart of Darkness. Similar to the straightforward narrative strategy of representation in "An Outpost of Progress," the realistic approach of Part I in Heart of Darkness is considered by Conrad as insufficient to reveal the darkest truth of imperialism, which was declared by Kurtz as "The Horror! The Horror!" Thus Conrad uses the Chinese-box structure, in which Kurtz' episode is enveloped by Marlow's tale which is enclosed by the frame narrator's story, in order to penetrate into the mind of ordinary readers in the novelist's age of New Colonialism, while attacking the ideology itself of imperialism instead of critisizing its inefficiency and individualism.