• 대한한의학원전학회지
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• 제27권1호
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• pp.77-87
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• 2014

Objective : The writer has come to see that a study of the Theory of Ministerial Fire of JuDanGae presupposes a study of earlier theories of fire. Therefore, I have analyzed and studied the theories of fire presented by medical doctors since "Nae Gyeong(黃帝內經)" Method : To begin with, I have studied the concepts of grand fire(壯火) and small fire(少火), imperial fire(君火) and ministerial fire(相火) in "Nae Gyeong", and have construed the meaning of human fire(人火) and dragon fire(龍火) by Wang Bing(王冰), and fatty fire(膏火) by Sohn Sa-mak(孫思邈). Next, I have studied true fire(眞火) by Huh Sook-mi(許叔微) and true yang(眞陽) and pit fire(坎火) by Eom Yong-hwa(嚴用和), Theory on Right Kidney as the Gate of Life and Ministeiral Fire(右腎命門相火說) by Yu Wan-so(劉完素), and the reason why Jang Wan-so(張元素) asserted Theory of Three Burners as Ministerial Fire(三焦相火說). Result : I have understood the influence that the concepts of grand fire and small fire, imperial fire and ministerial fire in "Nae Gyeong"have exercised on the later medical doctors, and have also understood the physiological and pathological Fire that influences the human body. Moreover, I have seen that Fire, as discussed by scholars from Huh Sook-mi and Eom Yong-hwa to Yu Wan-so and Jang Wan-so, made great contribution to the later development of Theory of the Gate of Life, getting its entire picture in Eum Hwa. Conclusion : Seeing that the theories of Fire presented by medical doctors since "Nae Gyeong" and prior to JuDan-Gae had great influence on the later development of Theory of the Gate of Life, I have come to understand that along with Eum Hwa by Lee Dong-wan, they must precede a study of the Theory of Ministerial Fire of JuDan-Gae.

• 동의생리병리학회지
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• 제20권4호
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• pp.784-792
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• 2006

The Neo-Confucian study of the thee of ministerial fire(相火論) constitute of the rule of iung jung(中正), the principal of form and use(體用) and of real nature and emotion(性情) of human and ethic mind(人心道心). The present study is to evaluate a fundamental concept of the theory of ministerial fire, which is one of traditional medical ideology in China, through the Neo-Confucianism projects to The theory of ministerial fire. The theory of ministerial fire of Judange(朱丹溪) was recognized by ontological principal of Heaven-Human being-Earth, ontological structure of Form-Use and the structure that mind consist of real nature and emotion(심統性惰). The ethic and human mind(道心人心) of Judange and constancy and transition(常變) of seven emotion have relationship in the ontological structure of Form-Use. The real nature of human Doing consisted of apriority of Heaven rule is unitary constructed by Form-Use(체용) of inactivated real nature and activated seven emotion and then activated seven emotion shows dual form of appropriate(中節) and inappropriate(不中節). Emperor's and ministerial fire(君火相火) which has a relationships of Heaven-Human being synchronization represents all kinds of fire and classified to heaven fire(天火) and human fire(人火). The emperor's fire was triggered by inactivated fire and ministerial fire(相火) was triggered by activated fire. Inactivated ministerial fires have dual form of physiological ministerial and pathological ministerial fire. Regarding the forementioned analytic thinking, it was clear that manifest processing of One's real nature and the ministerial fire undergo the same principal and logics. Since maintained One's real nature that is inactivated seven emotion and appropriated activated seven emotion, ministerial fire can be stable and keep one's health and well-being in mind and body.

• 대한한의학원전학회지
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• 제19권3호
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• pp.381-388
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• 2006

From the study on A Study on Comparison Gunhwa-ron(君火論) by Jinmutaek(陳無擇) and Sanghwa-ron(相火論) by Judangye(朱丹溪), the conclusion is as follows. Judangye(朱丹溪) said that Gunhwa(君火) is human fire[人火] and Sanghwa(相火) is heaven's fire[天火] having being opposite to the opinion of Jinmutaek(陳無擇). Jinmutaek(陳無擇) considered Gunhwa(君火) as native fire, Judangye(朱丹溪) also did Sanghwa(相火) as the source of life force. The Sanghwa(相火) that is heaven's fire[天火] mentioned by Judangye(朱丹溪) is located in part of Eum(陰) or deep part, because it based on the nothingness(虛無) to behind inside. Having become large the meaning of Gunhwa(君火) and Sanghwa(相火) defined by Jinmutaek(陳無擇) and Judangye(朱丹溪), more smaller that of Gunhwa(君火) and Sanghwa(相火) in the opposite site. Jinmutaek(陳無擇) and Judangye(朱丹溪) had difficult to state fairly about the meanings of Gunhwa(君火) and Sanghwa(相火), because of exceed intention to emphasize the importance of thier own opinions.

• 한국화재소방학회논문지
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• 제31권6호
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• pp.23-32
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• 2017

폼블럭은 셀프 인테리어 용품으로 새롭게 유행하고 있는 건축마감재로 폴리에틸렌을 주성분으로 하여 제조되고 있어 화재에 취약할 것으로 판단된다. 시중에 판매되고 있는 폼블럭 2종(일반, 난연)을 KS F ISO 5660-1(연소성능시험)의 기준에 따라 화재시 발생되는 연소특성을 파악하였다. 또한 적외선분광계(FTIR)를 이용하여 시편의 연소로 발생하는 가스중 대표적 독성가스를 측정한 후 기존의 독성모델에 적용하였다. 콘칼로리미터 시험 결과 2종의 시편 모두 복사열 차단장치를 제거하자마자 인화 및 불꽃연소가 시작되어, 화재시 화염의 급속한 전파 요인이 될 수 있음을 확인하였으며, 적외선분광계를 통한 연소가스 분석 결과, 일반적인 연소가스인 이산화탄소와 일산화탄소뿐만 아니라 인체에 심각한 위해를 주는 아크롤레인, 암모니아 및 시안화수소 등이 다량 검출되었다. 본 연구를 통해 폼블럭 제품은 착화성과 발열량이 높으며 유해가스가 다량 방출될 수 있음을 실험을 통해 확인하였다. 따라서 폼불럭 사용에 따른 재료의 연소특성, 즉 착화성 저감, 최대 열방출률 제한 및 주요 유해가스의 농도를 제한하는 기준마련도 시급히 요구된다.

• 폴리머
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• 제25권1호
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• pp.142-150
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• 2001

그 동안 고무산업 현장에서는 유기용제계 고무 접착제를 사용하여 왔으며 이로인해 품질의 불균일성과 화재위험성 및 인체유해성이 상존하여 왔다. 이를 해결하기 위해 비휘발성, 고인화점인 탄화수소계 원료를 사용하여 새로운 용액을 개발하였으며 이 용액은 인체에 대한 유해성이 매우 적으며 증발이 되지 않으므로 화재위험 및 환경적인 문제를 해결할 수 있었다. 새로운 용액은 기존 제품에 사용되어 온 고무계 binder대신 고무면으로 비휘발성 용제가 침투, 팽윤 현상을 일으켜 고무면 끼리 접착을 유도하는 새로운 개념의 제품이며 접착력 유지 시간이 기존 제품에 비해 현저히 개선되었다. 또한 내구력 면에서도 기존품과 비교할 때 유사한 양상을 보이므로 팽윤 현상으로 인한 물성저하가 나타나지 않았으며 각종 첨가제와도 반응성이 없는 안정한 제품이었다. 기존품의 경우 가교 후 절단면에서 가스로 인한 균열이 발생한 반면 새로운 제품의 경우는 이러한 현상이 발생하지 않았다.