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풍류도로 본 우리 고유철학사상 - 난랑비서, 일연의 삼성기), 한단고기 삼일신고를 중심으로 -
오종홍 바른역사학술원 2021 역사와융합 Vol.- No.9
We have our own philosophical ideas. This was called Pungryu(風流) as a Hyeonmyojidop(玄妙之道) by Choi Chi-won. The country mentioned in the country that has hyeonmyojido refers not only to Silla, but all countries in our history Since God’s city, Baedalguk of King Hanungcheon[桓雄天王의 神 市倍達국], Dangun Joseon(檀君朝鮮). In order to reveal a unique philosophical thought, the meaning of uniqueness must first be revealed. To be unique means to be unaffected by external influences. In terms of timing, it can be seen as the beginning of rice farming, which seems to have started the community culture in earnest by the Korean people. At this time, it is about 15,000 years ago based on the Soro-ri rice seed in Chungcheongbuk-do(忠淸北道). Pungryu(風流) is said to be the virtuous Tao[玄妙한 道], but the virtuous is indefinable, unpredictable, and indescribable. It seems to be caught, but it doesn't. Pungryu(風流) is the flow of wind and water. The wind is there, but it is invisible. it can't catch. We can't figure out where it's coming from and where it's going. Also, if the water is clogged, it will return. it do not resist. it is soft no jamming And it is like the sea that embraces everything. In this respect, the wind is a subtlety. The wind, on the other hand, is a yang energy[陽氣] and belongs to fire. Water is yin energy[陰氣]. Water and fire are opposites. Pungryu(風流) means the harmony and unity of these two extremes. It crosses the boundaries of water and fire and returns to one. Pungryu(風流), which includes the three religions of Confucianism, Taoism, and Buddhism, is condensed into Jeobhwagunsaeng(接化群生). To come into contact with God means to be holistically and fundamentally transformed by contact with God. The primary meaning of Jeobhwa(接化) of Jeobhwagunsaeng(接化群生) is that God descends on the subject who will perform Jeobhwagunsaeng(接化群生), and the self disappears as an individual and is reborn as a divine being. Jeobhwagunsaeng(接化群生) contains the life idea of breaking down the boundary between you and me and becoming one with everything in the universe. Gunsaeng(群生) refers to all things, including humans and other living things as well as inanimate objects. Seeing this way, the true meaning of Pungryu(風流) can be preserved. Jeobhwagunsaeng(接化群生) embraces the ideology of Hong-ig-ingan(弘 益人間) and Jeobhwagunsaeng(接化群生). Hong-ig-ingan(弘益人間) means to greatly benefit the human world. This is not a selfish idea that it is okay to destroy natural objects other than humans and only benefit humans. Benefiting humans also has material benefits. However, it makes human beings who suffer from conflict and division a being as bright as light through nature. So it frees you from pain. This means that one grain descends deeply [一神降衷]. This is to realize [吾心卽汝心], the One Almighty God who has already descended over our heads and is serving [侍天]. And when it is in this state, it is possible to influence the human world with the principle of Han Alnim[ 一神] and greatly benefit it [弘益人間]. 「Illyeon's Samsung Ki 一然의 三聖記」contains the idea of transcendence as our own philosophical thought. After praying for the bear to become a human, she ate only the mugwort and garlic that King Hanung-cheon[桓雄天 王] gave her in a cave in the dark, and endured it until she became a human. A bear transcends a human. Hwan-ungcheon-wang(桓雄天王) is the sky, the bear is nature (earth), and DangunWanggeom(檀君王儉) is human. DangunWanggeom(檀君王儉) was born with the heavenly King Hanungcheon as his father and Ungnyeo as his mother. In the human being called Dangun Wanggum, the two extremes of heaven and earth that cannot meet each other become one [人中天地一]. It is the starting point of Pungryu-do(風流道) in that heaven, earth and man are one. Pungryu...
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언론사 기자들의 식민사관 추종과 전파 양상 -한국일보 조태성 기자를 중심으로-
오종홍 바른역사학술원 2023 역사와융합 Vol.- No.14
본 연구는 언론사 기자들이 기사라는 이름을 빌려 어떻게 조선총독부 식민사관을 추종, 전파하는지 밝히는 것이 목적이다. 일제는 우리나라를 침략하여 일본제국의 지방으로 만든 뒤에 식민통치를 원활하게 하려고 식민사관을 만들었다. 한국일보 조태성 기자는 주로 조선총독부 식민사관을 추종하는 학자들의 발언을 보도하는 형식으로 식민사관을 추종, 전파하였다. 조태성 기자의 보도 양상은 다음 세 가지로 요약된다. 첫째, 식민사학자들의 도종환 장관 후보자에 대한 불만을 보도함으로써 도종환 후보자의 임나일본부설 청산 의지를 꺾었다. 둘째, 임나일본부설을 인정한 김현구의 주장을 적극적으로 보도함으로써 이를 비판한 이덕일을 깎아내렸다. 셋째, 민족사학을 유사역사학으로 낙인 찍은 이문영의 책을 기사형식으로 홍보해 줌으로써 식민사관을 전파하였다. 조태성의 이 같은 보도 속에는 다음과 같은 식민사관이 녹아 있다. 첫째, 한나라 식민기관 낙랑군 평양설이다. 여기에는 우리나라 역사는 식민지로 시작되었다는 의도가 깔려있고, 외래의 선진문물이 들어와 역사가 발전하였다는 식민사관이 들어 있다. 둘째, 임나일본부설이다. 이는 고대에 일본의 야마토 왜가 우리나라 남주지방을 식민통치하였다는 식민사관이다. 평양의 낙랑군이 사라졌어도 남부지방에서 계속하여 식민통치를 받았다는 것으로 우리 민족은 외세의 식민통치를 받아야 역사가 발전할 수 있다는 논리가 숨어 있다. 결국, 조태성 기자는 일제 식민 사관의 핵심인 정체성론과 타율성론을 기사라는 이름으로 전파하였다.
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Behcet 씨 병에서의 ELISA 법에 의한 항 Cardiolipin 항체 측정
박동준(Dong Jun Park),오종홍(Jong Hong Oho),김선하(Sun Ha Kim),박석영(Suk Young Park),김호연(Ho Youn Kim),김동집(Dong Jip Kim),박경숙(Kyung Sook Park) 대한내과학회 1989 대한내과학회지 Vol.37 No.2
N/A We evaluated the prevalence and clinical significance of anti-cardiolipin antibodies measured by enzyme- linked immunoabsorbent assay in 49 patients with Behcet`s disease. The results were as follows: 1) The prevalence of anti-cardiolipin antibodies was 28.6%. According to the subclasses of anti-cardiolipin antibodies, the prevalence of IgG anti-cardiolipin anti- body was 20.4% and that of IgM anti-cardiolipin anti- body was 8.2%. 2) The detection of anti-cardiolipin antibodies was not correlated with clinical vasculitis or major organ involvement in patients with Behcet's disease. These results suggest that anti-cardiolipin antibodies do not have a clinical significance in the major organ involvement or system vasculitis of Behcet's disease.
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