조선시대 포은 후손의 경남 동부지역 이거 양상 연구

정경희(Jung Kyung-hee) 포은학회 2014 포은학연구 Vol.13 No.-

This study is on the migration of Poeun(圃隱)'s descendants from western Gyeongsangnam-do(慶尙南道) to the eastern Gyeongsangnam-do during the late 17th and 18th centuries in Joseun Dynasty. In the 15th century Seolgok(雪谷) Jung Bo(鄭保), the grandson of Poeun Jung Mongju(鄭夢周), was forced to exile to Danseong(丹城) located in western Gyeongsangnam-do because of having criticized the usurpation of King Sejo(世祖). After that Poeun's descendants started to settle down in the localities of western Gyeongsangnam-do such as Hapcheon(陜川), Jinju (晉州) and Danseong(丹城). In the 16th century Poeun started to be venerated and his descendants came to be powerful and prominent. From the 17th century, the branch of Sir Limheon(林軒公系) founded by Limheon(林軒) Jung Sephil(鄭世弼) became leading nobility power in western Gyeongsangnam-do. Generally they tended to belong to military nobility such as Bukin(北人) Party and Nammyung(南冥) School. In the late 17th century Seoin(西人) and Noron(老論) Parties grasped political power, therefore, Bukin Party started to be divided and stagnated gradually. This affected to Poeun's descendants in the western Gyeongsangnam-do. Their status in military nobility was weakened and their academic and political discourses fell under the influence of Noron Party. In general stagnation of Poeun's descendants in western Gyeongsangnam-do, some of them migrated to eastern Gyeongsangnam-do. The branch of Sir Limheon migrated to Yangsan(梁山) and Haman(咸安), and the branches of Sir Sean(世安公系) and Sir Seryun(世倫公系), to Ulju(蔚州) and Gimhae(金海). Jung Doman(鄭道萬)'s family of the branch of Sir Limheon in Yangsan was central force of Poeun's descendants of the eastern Gyeongsangnam-do. They had produced a leader for national independence in Japanese colonial era and has been editing the tradition of unswerving loyalty(忠烈) of Yangsan in modern times. We can see that the tradition of unswerving loyalty inherited from Poeun to Seolgok and Limheon continues in modern times. 본고는 15세기 이래 경남 서부 합천ㆍ진주ㆍ단성 등지에 정착한 포은 후손들이 17세기 후반~18세기를 지나면서 인근의 경남 동부 양산ㆍ함안ㆍ울주ㆍ김해 등지로 이주해 간 양상에 대한 연구이다. 포은 정몽주의 손자인 설곡 정보가 세조의 왕위 찬탈을 비판하다 경상도 단성지역에 유배된 이후 그 셋째 아들 정윤관이 이곳에 정착하면서 포은 후손들의 경상도 지역 세거가 시작되었다. 16~17세기 포은이 사림세력의 절대적 추앙을 받으면서 포은 후손들이 재기하게 되는데, 경상도 지역에서 는 정윤관의 손자이자 병마절도사를 지낸 임헌 정세필을 계파조로 하는 '임헌공계'를 중심으로 합천ㆍ단성ㆍ진주 등 경남 서부지역의 유력 사족세력으로 자리잡았다. 이들은 대체로 남명학파 북인계이자 무반 가문으로서의 면모를 보였다. 17세기 후반 이래 서인-노론의 집권으로 경상도 지역의 북인계 세력은 침체 국면에 놓이게 된다. 당시 임헌공계의 경우 정세필의 증손인 합천의 '정욱계' 및 단성ㆍ진주의 '정훤계' 양대 계열이 중심이 되고 있었는데 무반 가문으로서의 면모가 현저히 감손되었고 학문이나 당색 면에 노론화하는 경향이 나타났다. 이러한 분위기 속에서 인근 경남 동부지역으로 옮겨가는 세력이 생겨났으니 임헌공계 중 함안ㆍ양산, 세륜공계 중 울주, 세안공계 중 울주ㆍ김해 등지로 옮겨간 경우가 그러하다. 특히 경남 동부 포은 후손의 중심세력인 양산 지역 임헌공계 정도만 계열에서는 일제시기 독립운동가를 배출하며 현대에는 일제시기 양산지역 항일독립운동의 전통, 또 고대 이래 양산지역에 면면히 내려온 충렬의 전통을 집대성하는 흥미로운 면모가 나타났다. 포은-설곡-임헌으로 이어지는 충렬의 가풍이 시대와 지역의 격간을 넘어 이어지고 있었던 것으로 바라보게 된다.

홍산문화옥기(紅山文化玉器)에 나타난 조천(朝天) 사상(1) -1기(氣),3기(氣)형 옥기를 중심으로-

정경희 ( Kyung Hee Jung ) 국제뇌교육종합대학원 국학연구원 2011 선도문화 Vol.11 No.-

The essence of ``Light Culture[Sun Culture, Park(밝) Culture]``, ancient culture of East Asia is the discipline aimed to be Chunson(天孫: a descendant of Heaven), the human who recovers their inner light, divinity. So ``Light Culture`` can be called ``Chunson Culture(天孫文化)``. The basic theory of ``Chunson Culture`` is the idea of ``One-Three-Nine (一·三·九論)``, i.e. the idea of the five natural elements of the three dimensions(三元五行論). In this theory, it is considered that the substance of being is ``One Ki氣``(or ``Three Ki``) and the phenomena of being is ``Nine Ki``(or ``Five Ki``). ``The idea of One-Three-Nine`` is not an empty and vague theory but concrete and practical world view. First, the trainee enlightens his divinity, through disciplines[Sungtong(性通), enlightenment]. Then the trainee embodies his enlightenments practically into the real world.[Kongwan(功完), social practice] Finally the trainee recurs to cosmic divinity(cosmic origin)[Jochun(朝天), recurrence to cosmic divinity or origin] During Hankook(桓國), Baedalkook(倍達國) and Dangun Chosun(檀君朝鮮) period, ``Chunson Culture`` had been developed gradually. In these process, the original form of ``Chunson Culture`` had been formed in Baedalkook period. The center areas of ``Chunson Culture realm`` in Baedalkook period were about Manchuria, the Korean Peninsula, and Inner Mongolia. Especially the west areas of Ryo(遼) River were one of the most important areas of Baedalkook. The archeological designation of these areas in Baedalkook period is ``Late Hungshan Culture(B.C.3500∼B.C.3000)``. In Baedalkook period, jade tools were the most important holy ritual tools. Many jade tools were made to symbolize ``the idea of One-Three- Nine`` and to instruct ``Sungtong→Kongwan→Jochun`` process of Chunson Culture. In this thesis, ``One Ki(1氣)-shaped`` and ``Three Ki(3氣)-shaped`` jade tools among many kinds of jade tools were tooked out and analyzed.

AAC 서비스에 대한 보조공학사들의 인식 및 요구 분석

정경희(Jung, Kyung Hee),허다경(Heo, Da kyung),송병섭(Song, Byung Seop) 한국장애인재활협회 2018 재활복지 Vol.22 No.1

본 연구는 AAC 서비스에 대한 보조공학사들의 인식 및 요구를 살펴보고 AAC 서비스의 확대 및 효율적 제공을 위한 실제적 방안을 제시하는 것이다. 이러한 목적을 위해 전국에 있는 보조기구센터 10곳에 소속된 전문가를 중심으로 연구대상자를 선정하였으며, 총 69명의 보조공학사를 대상으로 설문조사를 실시하였다. 연구결과는 다음과 같다. 첫째, AAC 사용 및 교육의 경험이 있는 보조공학사들이 더 많았으며, 교육 경로는 ‘학교정규 수업을 통해’가 가장 높았다. 둘째, AAC에 대한 보조공학사들의 이해 및 관심에 대한 일반적 인식은 매우 높은 것으로 나타났으며, 이들의 AAC 사용경험 유무에서 유의미한 차이가 나타났다. 셋째, AAC 사용자 및 제공자를 위한 AAC 정보제공 및 지원의 확대가 필요하며, 미래에는 AAC에 대한 요구가 높아짐은 물론 공학기술을 기반으로 한 AAC 기기들이 주를 이룰 것이라고 응답하였다. 본 연구는 AAC 서비스가 센터 현장의 AAC 사용자 및 제공자들을 위한 보다 효율적 지원방향을 마련하는데 기초자료를 제공할 것이다. The purpose of this study is to examine the awareness and demands from assistive technology professionals on the service and propose practical methods for AAC service. This study selected subjects who are experts working in 10 assistive technology centers and survey was conducted among 69 assistive technology professionals. Results from this study are presented as follows. First, many assistive technology professionals learned AAC through school course. Second, there was a significant difference in the presence of using AAC experience regarding their general awareness of the understanding and interests on AAC. Third, many responders said that it is significant to provide AAC information and extend supports for AAC users and providers. They added that demands of AAC will grow in the future and engineering-based ACC instruments will take up the most market. This study will enable AAC service to offer basic data to establish more efficient supportive direction for AAC users and providers of the assistive technology center.

미인가(未認可) 대안학교장의 실천적 지식 형성과정에 관한 생애사적 탐구

정경희(Kyunghee Jung),김영순(Youngsoon Kim) 중앙대학교 한국교육문제연구소 2017 한국교육문제연구 Vol.35 No.1

이 연구는 미인가(未認可) 대안학교장을 심층 인터뷰하여 그들이 살아온 생애가 실천적 지식 형성에 어떻게 영향을 주었는지를 살펴 본 생애사연구이다. 실천적 지식은 실제 상황에서 실천 경험과 이에 대한 성찰을 통해 자신의 신념과 가치관을 바탕으로 재구성된 지식이다. 학교장은 학교교육과 함께 학교 운영에 대한 전반적인 것을 총괄하는 총 책임자이다. 한 단위학교의 운영 방침을 올바로 이해하기 위해서는 학교장의 신념과 가치관이 통합된 실천적 지식을 이해해야 한다. 이와 같은 실천적 지식은 일회적으로 형성되지 않기 때문에 생애사 연구방법을 활용하여 탐구하는 것이 일반적이다. 이 연구도 생애사 연구방법을 통해 자료를 수집하였으며, 자료 분석 역시 생애사 분석에 있어서 가장 기본적인 연대기적 시간의 순서에 따라 의미 있는 이야기를 기술하고 해석하였다. 연구결과, 연구참여자들은 유년기에서 청년기, 대학생시기에서 대안학교장 이전시기, 대안학교장 수행시기에 이르기까지 부모와 친구, 선생님, 책, 동아리 활동 등 다양한 개인적 경험을 통해 자신만의 특별한 실천적 지식을 형성해 가고 있었다. 또한 대안학교를 설립한 이후에도 연대 활동과 지역 활동, 그리고 배움의 장을 찾아 끊임없이 실천적 지식을 형성해 가고 있음을 발견해 낼 수 있었다. Based on in-depth interviews of alternative school principals, this study examines how principals’ life history have influenced their own practical knowledge formation. Practical knowledge is a form of knowledge that reconstructs one’s belief and values through his or her practical experience and its reflection. A principal is a director in charge of a school’s overall management and education. A principal’s belief and values should be understood in order to make sense of his or her school’s management principles. This study adopted a life history research method because practical knowledge is not forms over time. Significant narratives in chronological order were described and analyzed in this study. The results of this study are as follows: Principals at alternative schools have formed their own practical knowledge based on personal experiences throughout their life, including childhood, adolescence, college years, and other periods before and after becoming principals. Various elements such as parents, friends, teachers, books, and affinity groups have impacted their life history. As well, even after establishing alternative schools, principals still develop their practical knowledge through activities in associations, regional community, and continuous education.

요서지역 조보구문화~홍산문화기 마고여신상의 변화와 배달국의 ‘마고제천’

정경희(Jung Kyung-Hee) 고조선단군학회 2017 고조선단군학 Vol.36 No.-

요서지역 최초로 마고여신상이 발견, 마고제천이 시작된 곳은 흥륭와문화기 서랍목륜하 일대이다. 흥륭와문화의 후속문화인 조보구문화기에 이르러 이 일대의 마고여신상에서 척추선이 강조되고 백회혈이 표시되는 등 선도수행적 표현이 나타나기 시작하였고 조보구문화의 후속문화인 홍산문화기에는 선도수행적 표현이 더욱 분명해졌다. 흥륭와문화기 이래 홍산문화기에 이르기까지 서랍목륜하 일대는 마고제천이 시작되어 선도수행적 방향으로 변화 · 발전해간 마고제천의 초기 중심지였다. 홍산문화기에는 소조상 제작이 일반화되면서 소조 여신상이 널리 제작되었는데 반가부좌 상태로 양손으로 배 하단전을 감싼 모습이 나타났다. 이는 하단전에서 시작하여 중단전, 다시 상단전으로 생명력이 회복되어가는 선도수행의 과정을 표현한 것으로 당시 마고제천이 선도수행적 방식으로 깊어져간 모습을 보여주었다. 또한 홍산문화기 여신상에는 선도적 세계관인 仙道氣學까지 표현되었으니 3명의 여신이 합체된 형상의 ‘마고3여신상’, 또 인체의 3배 · 2배 · 1배 크기로 3구분된 총7기의 여신이 십자형으로 배치된 ‘마고7여신상’의 경우가 그러하며, 여기에서 홍산문화기 마고제천이 선도수행적 방식으로 깊어져가고 있었던 배경에 선도기학에 대한 진전된 인식이 자리하고 있었음을 알게 된다. 이렇듯 홍산문화기 마고제천이 선도수행적 방식으로 깊어져간 모습은 선도사서중 배달국시기 역대 환웅들의 ‘敎化 · 師道’에 의해 마고제천문화(선도문화)가 본격적으로 보급되어간 모습과 합치된다. 중국학계는 요서지역의 여신상 전통을 기본적으로 조상숭배로 바라보며 그 사상 · 종교성은 ‘샤머니즘’으로 인식하기에 여신상에 나타난 선도수행적 의미에 전혀 주목하지 않았다. 단지 좌법에만 주목, 기왕에 중국의 전통 정좌법으로 인식되어온 ‘궤좌’ 대신 ‘반가부좌’를 전통 정좌법으로 변개하였다. During Xinglongwa(興隆窪) Culture, the central area of Liaoxi area that the very first ‘Mago Goddess statues’ were excavated and Mago Heaven Rituals had started was just XarMoron River area. Toward Zhaobaogou Culture, the follow-up culture of Xinglongwa Culture, ‘Sundo-discipline marks’ in Mago Goddess statues such as spine mark and Baekoe meridian-point(百會穴) mark were indicated. Toward Hongshan Culture, the follow-up culture of Zhaobaogou Culture, these kind of marks were become more clear. From Xinglongwa Culture to Hongshan Culture, XarMoron River area was the initial pivot that Mago Heaven Rituals was started and changed into the direction of Sundo-discipline. During Hongshan Culture, as clay statues production was common, ‘clay Goddess statues’ were made widely. The most distinctive posture of clay Goddess statues was sitting with her legs half-crossed and with her hands around the bottom-Danjeon(the lower part of the abdomen). This posture is the indication on the process of Sundo-discipline recovering human’s vitality in order of the bottom-Danjeon, the mid-Danjeon(中丹田), and the top-Danjeon(上丹田). It shows that Mago Heaven Rituals of Hongshan Culture was changed and deepened into the direction of Sundo-discipline. Also in ‘clay Goddess statues’ of Hongshan Culture, Ki philosophy of Korean Sundo was indicated. Two exemplary cases were ‘Mago 3Goddess statues’ shaping a complex of three Goddess and ‘Mago 7Goddess statues’ that are arranged crosswise and classified into three categories of 3times-sized, 2times-sized and life-sized of human in Uharyang(牛河梁) Shrine(Goddess Shrine) remains. ‘Mago 3Goddess statues’ and ‘Mago 7Goddess statues’ shows Hongshan people’s understanding level on Sundo philosophy(Ki philosophy) and Mago Heaven Rituals which was heading deeper into the Sundo-discipline direction. Researching historical documents of Korean Sundo, the aspect that Mago Heaven Rituals in Hongshan Culture was heading deeper into the Sundo-discipline direction is a natural result that a line of Whanwoong(桓雄) of Baedalkook educated in Mago Heaven Rituals at the state level. On the other hand, chinese scholars interpret Goddess statues in Liaoxi area as the ancestor worship and understand a religious background as Shamanism. So they don’t attend Sundo-discipline marks of Goddess statues at all. Only attending sitting position, they alter the formal sitting position of ancient China from sitting on feet to sitting with legs half-crossed.

한국 영유아의 제스츄어 및 의미 발달

정경희(Kyung Hee Jung),배소영(Soyeong Pae) 한국언어청각임상학회 2006 Communication Sciences and Disorders Vol.11 No.1

본 연구는 12, 18, 24개월 된 정상아동의 제스츄어와 언어의미적 측면이 어떻게 발달하는지 살펴보았다. 평가절차는 타당성이 검증된 Wetherby & Prizant(2002)의 ‘의사소통과 상징행동척도’ (CSBS DP, 2002) 중 일부를 응용해서 아동과 20여 분간 놀잇감을 갖고 상호작용을 하였다. 먼저 세 월령 집단의 아동들이 사용하는 제스츄어가 빈도나 유형에 차이가 있는지 알아보았다. 다음으로 언어적 의사소통방법으로 표현된 단어와 단어조합이 어떤 발달적 특징을 보이는지 살펴보았다. 분석결과는 첫째, 세 월령 집단 아동들이 의사소통수단으로 사용한 제스츄어 전체의 평균 분당 빈도수는 12개월집단이 0.92회, 18개월이 2.45회, 24개월이 2.21회로 나타났다. 아동들이 사용한 제스츄어 중에서 월령간 차이가 나는 유형은 가리키기였다. 둘째, 단어를 사용해서 의사소통을 한 평균 빈도는 12개월이 1.6회, 18개월이 16.7회, 24개월이 43.6회, 단어조합은 18개월에 평균 2.2회, 24개월은 평균 25.2회로 월령간 차이가 있었다. 본 연구의 결과는 제스츄어와 단어, 단어조합 등이 한두 낱말 단계 아동의 의사소통 발달과정을 보여주는 유용한 지표라는 선행연구를 지지해주고 있다. This research examined early semantic and gestural development of normally developing 12-, 18-, and 24-month old Korean children. About 20-minute communication data were collected for each child using play materials from CSBS-DP by Wetherby & Prizant (2002). The use of gestures was 0.92, 2.45 and 2.21 gestures per minute for the 12-, 18-, and 24-month old children, respectively. The children used more words during the 20-minute interaction as they got older: 1.6, 16.7 and 43.6 words for the 12-, 18-, and 24-month old children, respectively. Eighteen-month olds used 2.2 word combinations while 24-month olds used 25.2 word combinations. Individual differences were observed in the frequencies of gesture, word, and word combinations. This research showed that the frequencies of gestures, words and word combinations could be valuable developmental indices for Korean communicative development.

창업기업 선정평가지표의 판별 유효성

정경희(Kyung-Hee Jung),성창수(Chang-Soo Sung) 한국창업학회 2018 한국창업학회 Conferences Vol.2018 No.2

본 연구에서는 중앙정부의 창업지원사업에서 활용되고 있는 창업기업 선정평가지표의 타당성 을 검증하고자 창업기업 선정평가지표의 판별 유효성을 확인하였다. 이를 위해, 초기 창업기업을 집중 발굴·육성하는 창업선도대학육성사업에 지난 3년간 지원한 창업기업 973개의 평가점수와 선정여부 결과를 수집하여, 로지스틱회귀분석을 실시하였다. 연구결과를 요약하면 다음과 같다. 첫째, 선정여부에 있어 창업기업 특성변인에 따른 차이가 확인되었다. 둘째, 선정평가항목에 의한 선정여부의 영향은 2015년 성별(남), 창업자의 보유역량, 2016년 창업(기창업), 글로벌 진출 실적 및 잠재력, 2017년 창업(기창업)만이 통계적으로 유의한 영향을 미치는 것으로 나타났다. 셋째, 최근 3년간 전체 선정의 정확도 분석결과, 매년 정확도가 낮아짐을 확인하였으며, 비 선정의 정확도보다 선정에 대한 정확도가 더욱 낮음을 확인하였다. 이는 현재 창업기업 선정평가지표 및 구성문항은 실제 선정여부를 판단하는데 있어 모호성 및 부적합한 구성항목을 규명하고 매년 창업환경 변화에 따른 지표의 변경은 선정의 정확도를 더욱 낮게 하는 요인임을 확인할 수 있는 계기가 되었다. 본 연구는 창업지원정책의 효율성 제고를 위해 우수 창업기업 선별기능에 대한 선정평가지표의 중요성과 개선의 필요성을 제기하였다는데 의의가 있다. In this study, we examined the accuracy of the assessment items for selecting start-ups used in the project to support start-ups and verified their validity in determining whether they are appropriate assessment items based on selection criteria. The results of 973 start-ups that applied for the project fostering startup leading universities were collected and logistic regression was performed using SPSS 18.0. The study results are summarized as follows. First, the differences in characteristics of start-ups were identified in terms of selection. Second, the impact of selection by assessment items was gender in 2015, capability of the founder, business establishment in 2016, performance and potential in the global market, and business startup in 2017. Third, the overall selection accuracy analysis for the last three years confirmed that the accuracy of the selection is lower each year and that the accuracy of the selection is lower than the accuracy of the non-selection. This means that the current assessment items for selecting start-ups are inaccurate for selection, and that changes in the items due to changes in the start-up environment each year have led to lower accuracy of selection. It is meaningful that this study raised the importance of assessment items and the need for improvement of assessment items for the screening functions of good start-ups to enhance efficiency of the policies for startup support.

현대 단군운동의 새로운 전개와 단학(丹學)

정경희 ( Kyung Hee Jung ) 국제뇌교육종합대학원 국학연구원 2015 선도문화 Vol.19 No.-

In reflective mood on the westernization trends, Korean Sundo was emerged as a national tradition by the late 1970s and early 80s. At the same time, ‘Dahngun movement’ as ‘Sundo practice movement’ also was come to life again. The point of ‘Kongwan theory’(‘Hongik-ingan弘益人間·Jaese-leehwa 在世理化’) as ‘Sundo practice theory’ is the recovery of vitality inherent in all people. However, practical ‘Sundo practice movement’ always has been emerged as ‘Dangun movement’ that has the symbol of Dangun. It’s because Dangun has been the symbol of Korean Sundo as the model of Sundo discipline and has done a role as the centripetal force of the Sundo practice movement. Contemporary Dangun movement could be divided into ‘Hanmunhwa movement’ of the 1980·90’s and ‘Koreanology movement - Earth citizen movement’ of the 2000s. While modern Sundo was taken the form of a religion, contemporary Sundo was taken the form of a discipline that is the core of Korean Sundo. Accordingly the cognizance of Dangun of ‘Hanmunhwa movement’ was changed from the divinity of religious beliefs to the model of Sundo discipline. Since the 2000s, Sundo discipline culture has been spread around the world, the development aspects of the Dangun movement also has been changed significantly. Shortly, ‘Hanmunhwa movement’ was divided into ‘Koreanology movement’ at a domestic level and ‘Earth citizen movement’ at a global level. Both movements were combined side by side. Generally ‘Koreanology movement’ was developed as the form of ‘the movement for a amendments to national history and a strengthening of national history education. Coming to the phase of ‘Earth citizen movement’, as the scale of movement was expanded to a global scale, the new symbol of Margo that means the earth and the entire human race was emphasized instead of the symbol of Dangun. As both ‘Koreanology movement’ and ‘Earth citizen movement’ were faithful to the original form of Korean Sundo and expanded on a large scale, Christian forces started Anti-Dahngun movement. Christian forces misunderstand Korean Sundo as shamanism and Dangun as idol. In addition, they don’t recognize the Dangun Joseon in Korean history. In order to escape from these misunderstandings, primarily the historical and philosophical perspective such as understanding Korean Sundo and Dangun in Korean history is required.

『부도지(符都誌)』에 나타난 한국선도(韓國仙道)의 일·삼론(一·三論)

정경희 ( Kyung Hee Jung ) 국제뇌교육종합대학원 국학연구원 2007 선도문화 Vol.2 No.-

『Budo-ji符都誌』consists of two parts. The former part is the ontology and the historical view of Korean Sundo. The latter part is the origin of human history and Korean history viewing through the historical view based on Korean Sundo. According to the historical view of 『Budo-ji』, the age of Mago-sung麻姑城 that the progenitors of the human race had completed to their mission that is to maintain the order of the universe, was indicated to the ultimate model for human to pursue. The historical view to pursue the revolution to the age of Mago-sung could be called to the historical view of Bokbon(復本: the revolution to the root). In Korean Sundo, it has been conceived that ``One``(Il一: Oneness, the whole, God: 신) has an inclination to repeat endless periodicity of birth and death. Also 『Budo-ji』 has the theory on the periodicity, it is the theory on Sun-chun先天(the preceding periodicity of the being or the universe) and Hu-chun後天(the following periodicity of the being or the universe). When we investigate flows of Sun-chun先天 or Hu-chun後天 minutely, we can find out the fact that these periodicity is just the process of the three dimensions of the being or the universe, that is Chun(天: Information or Naught無·空 : Huh-dal-sung虛達城), Ji(地: Material : Sil-dal-sung實達城), and In(人: Energy : Ki氣 : Mago-sung麻姑城), is harmonized to revealed to the concrete being or the concrete universe. In 『Budo-ji』, the process that the three dimensions of the being or the universe is harmonized to revealed to the concrete universe or the concrete being, was divided into several stages. Also this process was explained with the theory on Ruh-Yul(呂律論) and the theory on Eum-Hyang(音響論). According to the theory on Ruh-Yul(呂律論), Ruh(呂) acts first, and then Yul(律) acts in the second place. As Yul(律) acts, the being or the universe can be revealed itself concretely. The acting aspect of Ruh(呂) was conceptualized to Eum(音) and the acting aspect of Yul(律) was conceptualized to Hyang(響). Therefore the theory on Ruh-Yul(呂律論) and the theory on Eum-Hyang(音響論) are different expressive methods about the same theory. In conclusion, Ruh(呂) or Eum(音) means the possibility of revelation to the being or the universe. Yul(律) or Hyang(響) means the consequence of revelation to the concrete being or the concrete universe. In 『Chunbu-kyung天符經』and 『Samil-singo三一신誥』, there is the original form of the theory on One-Three(一三論) of Korean Sundo. We can find just the same theory in 『Budo-ji』.

여말 학계와 『天符經』

정경희 ( Kyung Hee Jung ) 국제뇌교육종합대학원 국학연구원 2009 선도문화 Vol.6 No.-

When we give chase to 『Chunbu-kyung』(天符經)』, first we get to encounter Kosung(固城) Lee`s family. The origin of Kosung Lee`s family studies was Lee-am(李암), a scholar of late Koryo dynasty. He had compiled a Korean Sundo history book like 『Taebaek-jinhoon(太白眞訓)』, 『Dangun-segi(檀君世紀)』. Although all teaching that does not conform to Confucianism was attacked since the founding of Confucianism state Chosun, Lee-am`s descendants of the fourth generation, Lee-mak(李陌) had compiled one of the most important Korean Sundo history book 『Taebaek-ilsa太白逸史』. As the confucian criterion had been strengthened in late Chosun dynasty, Kosung Lee`s family had to move to Pyungbook(平北) Sakju(朔州) region, and their studies had disappeared. When Confucianism had missed the role as the spirit of the times in the close of Chosun dynasty, their studies could revive again. In the end of 1890`s, Lee-gi(李沂), the member of Kosung Lee`s family and his follower Gye-yoonsoo(桂延壽) started to publish and write notes on Sundo history ooks stored in Kosung Lee`s family. They gathered to organize `Danhakwhe(丹學會)`. Since modern times Kosung Lee`s family contributed to the revival of Korean Sundo greatly. Like this Kosung Lee`s family since modern times, handed down many sundo books, among these books 『Chunbu-kyung』 was accounted very importantly. Lee-am`s sundo was propagated to Kosung Lee`s family first. On the other side it was propagated to scholars of the day through Lee-am`s school. Lee-am`s sundo was propagated to his follower Lee-sack(李穡). Lee-am and Lee-sack`s sundo was propagated to Dumoon-dong(杜門洞) scholars, i.e. Bum-saedong(范世東), Min-anbu(閔安富). Bum-saedong had compiled one of Korean Sundo history book 『Bookboo-yuegi北夫餘記』 and had written notes on 『Chunbu-kyung』. Min-anbu had handed down 『Chunbu-kyung』. Min-anbu`s 『Chunbu-kyung』 is very important because it is the only old book, more over the type of Gabgol-moon(胛骨文, inscriptions on bones and tortoise carapaces). With the exsistance of Min-anbu`s 『Chunbu-kyung』, we can know that the Nokdo-moon(鹿圖文, the letter shape of deer`s footprint)-typed 『Chunbu-kyung』 had appeard in the age of Sinsi-Baedal(神市倍達) and the Gabgolmoon-typed 『Chunbu-kyung』 had used jointly with it in the end of Dangun-chosun(檀君朝鮮). The Gabgolmoon-typed 『Chunbu-kyung』 had handed down to the age of Koryo dynasty.