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.

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.

국제환경 규제에 따른 산업영향과 정부의 환경정책방안

정경희(Kyung Hee Jung),조재립(Jai Rip Cho) 한국품질경영학회 2009 한국품질경영학회 추계학술발표논문집 Vol.2009 No.10

『천부경』의 삼원조화론 -『부도지』의 천부(天符) 개념을 중심으로-

정경희 ( Kyung Hee Jung ) 국제뇌교육종합대학원 국학연구원 2007 국제뇌교육종합대학원대학교 국학연구원 학술대회 Vol.7 No.-

In the midst of the weakening trend of Korean Sun-do(韓國仙道)`s tradition since Korea antiquity, there was once a revival of Sun-do`s tradition after the latter period of the 19th century, but it was not well handed down. Sun-do, in modern times, is being modernized in the manner of corresponding with circumstances of modern society by accessing the people, who are mentally, physically exhausted, in the method of mind & soul discipline. There exists a brilliant insight into substance of existence at the base of Korea Sundo`s tenacious life force, still radiating brilliantly by jumping over the intervals from time immemorial to the present even in modern times. Particularly, the topmost Scripture -Cheonbukyeong contains the ``Three-Dimension Harmony Theory`` expressed in the most substantial, explicit insight. The ``Three-Dimension Harmony Theory`` include the Heaven(天), Earth(地), and Man(人) as the three dimensions of existence in which the ideas suggest a dimension of the phenomenon[地, material elements], a dimension of the superintends[天, Naught(無·空) or Information], and a dimension of the main body[人, ki(氣), Energy] which links the world of substance and phenomenon, superintends at a position of a master and helps man understand the mechanism in harmony with these three dimensions, finally causing Man to realize the fact that the three dimensions are basically oneness indivisible. The ``Three-Dimension Harmony Theory`` think much of creativity in which the dimension of Man[Ki, energy], and suggests creation grasping the existence as unified whole, and a world view of integration. Particularly, ``Three-Dimension Harmony Theory`` have a meaning and value of all ages in that they represent the idea of creation and peace that can overcome confrontation and conflict contained in two-dimensional thinking system such as the logic of black and white. This writer has chased after ``the theory of One-Three-Nine`` before as the Three-Dimension Harmony Theory`s ontological base in order to have a systematic understanding of the ``Three-Dimension Harmony Theory`` expressed in Cheonbukyeong and further intended to portray the whole image of Korea Sun-do`s ``Three-Dimension Harmony Theory`` by pursuing even the ``Three-Dimension Harmony Theory`` contained in other key data related to Sun-do. In this research, this writer specially tried to pursue the ``Three-Dimension Harmony Theory`` contained in Budoji- one of history books on Sun-do. Through the Theory of One-Three-Nine and the theory of Five Elements - Ki(氣), fire, water, earth, and Chunbu(天符)``, this writer tried to access ``Three-Dimension Harmony Theory`` of Cheonbukyeong; in other words, this writer made an access to the Budoji as analytics of the Cheonbukyeong`s ``Three-Dimension Harmony Theory``. Started from the theory of One-Three-Nine which is the basis of Cheonbukyeong`s ``Three-Dimension Harmony Theory``, This writer considered Budoji`s ``the theory of One-Three-Nine`` and the theory of Five Elements - Ki(氣), fire, water, earth, and Chunbu(天符)``. As a result, this writer considered that ``the theory of One-Three-Nine`` contains ``the theory of One-Two--Eight-Nine`` and ``the theory of One-Three-Nine`` reveals more distinctly a dimension of the main body[人, ki(氣), Energy] among three dimensions and Chunbu(天符) among three dimensions, which is the central harmony point, than ``the theory of One-Two--Eight-Nine``. This writer named this considerations as ``Three-Dimension Harmony Theory`` and ``Chunbu Harmony Theory`` Through the Budoji`s criticism that a earth element(土) among Five Elements(three, fire, earth, iron, water) has been interpreted not as harmony point but as control(suppression) point, the underplot of ``Chunbu Harmony Theory`` can be found. Like this, ``the theory of One-Three-Nine`` contains ``Three-Dimension Harmony Theory``(or ``Chunbu Harmony Theory``), which is the strong point of Korean Sun-do. With these theories, we can unders

NETWORK RECONFIGURATION ALGORITHM FOR AUTOMATED DISTRIBUTION SYSTEM BASED ON THE BEST-FIRST TREE SEARCH

정경희(kyung-Hee Jung),김호용(Hoyong Kim),고윤석(Yunseok Ko) 대한전기학회 1991 대한전기학회 학술대회 논문집 Vol.1991 No.7

『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』.

웰리스 프로그램이 정신분열병 환자의 영양과 식이지식, 운동과 체중조절지식 및 체중감소에 미치는 효과

고경희 ( Kyung Hee Ko ),정명실 ( Myung Sill Chung ),김정희 ( Jung Hee Kim ) 한국정신간호학회 2010 정신간호학회지 Vol.19 No.1

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.

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.

인적오류 관리를 위한 수행영향인자 분류에 관한 연구

정경희(Kyung Hee Jung),조재립(Jai Rip Cho) 한국품질경영학회 2010 한국품질경영학회 춘계학술발표논문집 Vol.2010 No.4