후천세계가 지향하는 인간상 탐구- 정역의 지인(至人) 중심으로 -

박혜순,Park, Hye-soon 대진대학교 대순사상학술원 2015 대순사상논총 Vol.25 No.2

The theory of post-heaven provided Korea's many emerging national religions with spiritual ground. The I Ching originated in China emphasizes the principles of change or static aspects of world, while Right I Ching, which Il-Bu Kim suggested, underlines dynamic aspects of world. Il-Bu Kim is perceived to open a new stage in the history of philosophy of I Ching in this regard. His most remarkable contribution is the view of Great Opening Era of Post-Heaven, according to which the clock of cosmos shows the era of great change from Pre-Heaven to Post-Heaven and in the world of Post-Heaven everything will take its proper place. As to human society, Il-Bu Kim foresaw the change from disharmony to harmony, imbalance to balance and era of xiaoren to that of junzi. The advent of such a new world, however, asks human's moral revolution as a prerequisite. In the tradition of East Asian thought, human is the center of the Samjae, Heaven-Earth-Human and the only being which could participate in the growth of Heaven and Earth. Without the change of human mind, however, human can neither participate in the growth of Heaven and Earth nor expect the right change of Heaven and Earth. Even though the world of nature changes according to the principle of cosmic harmony, as the Right I Ching predicts, the real change of Heaven and Earth can be achieved only with moral change of human. The human in the Right I Ching is a free man who sticks to nothing and communicates with cosmos with empty mind. This is the very image of perfect man(至人). The perfect man in the Right I Ching is the main agent of everything, that's to say, the main agent of the great opening to Post-Heaven Era. This is the reason why most leaders of Koran emerging religions concentrate on the change of human. In this regard, Jeung-San Kang encouraged people to become the perfect man through the purification of mind and body and the great opening of inner man, depending on the metaphysical principle of the Right I Ching. Cheok and Resolution of grievances for the mutual beneficence of all life are what he suggested as a method of the great opening of inner man. Such a view is based on the thought that the accumulated sinful behaviors are obstacles to cosmic change and the time of mutual beneficience opens with the removal of the obstacles. If such religious practices are so effective, as Jeung-San Kang says, that future world could consist of perfect men who have achived the great opening of inner man, moral change, and change of consciousness, we could expect that the activities of xiaoren will be shrinked and junzi will be welcomed, as the Right I Ching predicts.

담석 형성에 있어 식이 인자의 영향에 관한 연구 - 담석의 해부학적 위치 및 성분별 분석 -

박혜순 ( Hye Soon Park ),김명환 ( Myung Hwan Kim ),이성구 ( Sung Koo Lee ),서동완 ( Dong Wan Seo ),남승우 ( Seung Woo Nam ),김연석 ( Yeon Suk Kim ),명승재 ( Seung Jae Myung ),민영일 ( Young Il Min ) 대한소화기학회 1997 대한소화기학회지 Vol.29 No.6

Backgroud/Aims: The relative frequency of biliary stones among Korean has been changed recently according to the improvement of socioeconomic status in Korea. Associated factors for biliary stone has not been yet evaluated in our country. We performed this study to investigate related risk factors and nutritional factors for biliary stones according to the types of stone. Methods: We examined dietary intakes and other risk factors in 107 patients with biliary stones [gallbladder cholesterol stone(GBCS); 38, gallbladder black stone(GBBS); 40, intrahepatic brown stone(IHBS); 29] who underwent cholecystectomy and/or choledochoscopic stone removal at AMC and 109 control subjects who had no biliary stones confirmed by ultrasonography. We carried out nutritional survey among study subjects by semi-quantitative food frequency method that was usually used in epidemiologic study. The daily intake of major nutrients(energy, carbohydrate, proteins, fats, cholesterol, calcium, iron, alcohol) has been estimated in those study subjects. The statistical significance of difference was analyzed by SAS 6.10. Results: In univariate analysis, lower educational level was more frequent in GBBS and IHBS group compared to control. Lower economic status was more frequent in IHBS, white color worker was less frequent in IHBS, and alcohol drinker was less frequent in IHBS group compared to control. Fat intake was lower in GBBS and IHBS group, and cholesterol intake was significantly higher in GBCS and GBBS group compared to control. In multivariate analysis, higher educational level was noticed to protective factor in GBBS and IHBS. Alcohol and high fat diet were also noticed to protective factors in IHBS. High cholesterol diet was noticed to risk factor in GBCS, GBBS, and IHBS. Conclusions: There were some differences in risk factors among biliary stones, according to the location and composition of the stones. Higher cholesterol intake was associated with GBCS, higher cholesterol intake and lower educational level were associated with GBBS, and higher cholesterol intake, lower fat intake, lower alcohol intake, and lower educational level were associated with IHBS.(Korean J Gastroenterol 1997;29:805-814)

젊은 남성에서 식사 및 운동의 교정이 혈압 및 혈청 지질에 미치는 영향

박혜순 ( Hye Soon Park ),손광수 ( Kwang Sou Sohn ) 한국지질동맥경화학회(구 한국지질학회) 1996 韓國脂質學會誌 Vol.6 No.1

소아 지방간 환자에서 체중조절에 의한 간기능 개선 효과

박혜순(Park Hye Soon),신은수(Shin Eun Soo),김명화(Kim Myung Wha),김경모(Kim Kyung Mo) 韓國營養學會 1995 Journal of Nutrition and Health Vol.28 No.7

공존의 생태윤리를 위한 대안적 제언 이수관물(以水觀物)

박혜순(Park Hye Soon) 서강대학교 생명문화연구원 2016 생명연구 Vol.39 No.-

이 논문의 궁극적인 목표는 인간과 자연의 공존가능성을 모색하는 것이다. 지금까지 인간과 자연의 공존 가능성을 모색한 철학자들에게 가장 중요한 문제는 ‘중심의 주체를 누구로 설정할 것이냐’ 하는 것이었다. 이것을 크게 둘로 나누어 보자면 ‘동심원의 확장’과 ‘다중심주의’이다. 첫째, 동심원 이론은 도덕적 배려의 대상을 동식물에게까지 확장하자는 것이나, 이 이론은 다중심주의자들로부터 ‘중심의 확장’으로 인간중심주의를 공고히 확립하려는 시도에 지나지 않는다고 비난받는다. 둘째, 다중심주의는 ‘중심의 다중화’로 이 세계에 존재하는 모든 종들이 각자 중심이 되게 하자는 이론이다. 하지만 다중심주의는 종차별주의 해소의 가능성을 제시했지만 실천력은 확보하지 못한 상태이다. 다중심주의가 종들간의 소통의 문제를 해결하지 못했기 때문이다. 이에 나는 인간과 자연의 공존 문제를 관계와 소통의 관점에서 다시 숙고하고, 장자철학에 기반하여 ‘중심의 해체’를 대안으로 제시한다. 다시 말해서 ‘중심의 확장’, ‘중심의 다중화’에서 나아가 ‘무중심’적 사유로 패러다임의 전환을 시도하자는 것이다. 그리고 이어서 ‘중심의 해체’를 위한 하나의 창조적 방법론으로 ‘이수관물’이라는 언명을 제출한다. 노자 철학에서 물은 만물의 공통 속성이며, 아상(我相)이 없는 무욕(無欲)의 실체로, 어떠한 사물과도 일체를 이룸으로써 ‘공존의 도’를 실현하며 도의 가시화된 모습을 보여주기 때문이다. 그러므로 우리가 만일 물의 존재방식을 본받아 ‘이수관물(以水觀物)’ 할 수만 있다면 인간과 자연의 공존가능성은 한층 높아질 것이라고 생각한다. The ultimate aim of this paper is to examine the possibility of the coexistence of men and nature is possible. Conventionally, the most significant problem to the philosophers who have pursued possible coexistence of men and nature has focused on ‘who was set to be the subject of the center’, which can be divided into two separate categories: ‘extension of the circles’ and ‘multicentrism’. The former suggests the coexistence by proposing to extend the objects of ethical consideration to animals and plants; however, this faces heavy criticism suggested by multicentrists who consider it to be a mere attempt to solidify anthropocentrism by establishing ‘extension of the center’. In response, the latter argues for ‘diversification of center’ in attempt to have every specie of the world as the center. Whilst multicentricism provides the possibility of alleviation of discrimination on species, it does have its own limitation - lack of power of execution. I believe this derives from multicentricism's inability to address the problematic communication between species. In answering to both problems, I suggest considering the coexistence of men and nature from the relational and communicative point of view and argue for 'dismissal of center', based on Zhu ngz ’s philosophy. In addition to ‘extension of the circles’ and ‘multicentrism’, an attempt to shift the paradigm by ‘centerless’ thinking and present ‘Yi shui guan wu’ as a creative methodology for ‘dismissal of center’ should be explored in pursuit of the coexistence. In Laozuism, water is the communal feature of every living organism of the world. Water fulfills the great ideal of ‘nothing cannot be done by it’ through ‘inaction’ as ‘selfless entity without an identity’ that is the accomplishment of life. Accordingly, I believe that the solution to the coexistence of humans and nature can be found if we could effectuate ‘Yi shui guan wu’ by adapting the water’s mode of existence.

『태일생수』에 나타난 물과 생명의 관계방식 고찰

박혜순(Park, Hye Soon) 서강대학교 생명문화연구원 2016 생명연구 Vol.42 No.-

이 글은 중국의 고대문헌 『태일생수』에 나타난 물의 기원 및 우주생성론을 통해 물과 생명의 관계방식에 대 해 살펴본다. 『태일생수』에서 물의 기원은 태일이다. 태 일의 의미는 크게 다음 4가지로 정리된다. 첫째, 도의 이 칭(異稱)이며 원기이고 하나[一]이다. 둘째, 첨성(瞻星) 신 앙의 대상이며 북극성이다. 셋째, 태일신이다. 넷째, 태일 의 실체는 물이다. 『태일생수』에서 물은 우주생성의 초 기단계부터 마지막 단계까지 전 과정에 걸쳐 참여함으로 써 우주생성의 공동 근원자로 자리매김한다. 태일과 물 은 우주생성과정이 모두 끝난 뒤 “태일장어수(太一藏於 水)”로 일체를 이루어 공존공생의 동격체 즉 일자(一者) 가 된다. 이 일자는 “만물의 어미[萬物母]”, “만물의 벼리 [萬物經]”가 됨으로써 하늘도 땅도 음양도 어찌할 수 없 는 절대적인 위력을 발휘한다. 이로써 『태일생수』에서 물은 만물의 가능 근거, 만물의 모태, 생명의 원천으로서 의 존재론적 위상을 확보한다. 이 글에서 나의 관심은 일자인 물의 존재방식에 집중된다. 『태일생수』에서 우주 생성의 기본 원리는 ‘도움[輔]’이고, 그 기준은 ‘천도귀약 (天道貴弱)’이다. 천도는 유약함을 기준으로 삼아 ‘한번은 비우고 한번은 채우는[一缺一盈]’의 방식으로 만물을 돕 는다. 결론적으로 물은 ‘천도귀약’이라는 태일의 정신에 따라 ‘일결일영’이라는 단순하고 간단한 방식으로 우주만 물의 생명력 영속에 기여하고 있다는 사실을 밝혀낸다. This article examines the relationship between water and life based on the origin of water and cosmogony mentioned in Taiyishengshui, an ancient Chinese text. According to Taiyishengshui, the origin of water is The Great One(太一), which can be broadly understood by the following four statements. First, it is another name(異稱) for Tao(道), as well as energy and the one(一). Second, it is the North Star and the object of star worship(瞻星). Third, it is the God of the Great One . Fourth, the true nature of The Great One is water. According to Taiyishengshui, water participated in the entire process of the creation of the universe, acquiring a prominent position as joint creator. After the process of creation, The Great One and water formed a union in which The Great One is stored in the water(太一藏於水), becoming equal and co-habiting partners; in other words, they are united as the one(一者). This union became the mother of the myriad things(萬物母) and the alignment of the myriad things(萬物經), exercising an absolute power that Heaven is unable to kill, Earth is unable to smother, and Yin and Yang are unable to accomplish. In Taiyishengshui, therefore, water secures an ontological status as the foundation of everything, the mother of everything, and the origin of life. In this article, my interest is focused on water, its union with The Great One, its forms of being. According to Taiyishengshui, help(輔) is a fundamental principle in the creation of the universe, and its standard form of help is “the way of Heaven values weakness(天道 貴弱)”. The way of Heaven sets vulnerability as a standard and it helps all creation by means of “emptying out once and filling up once(一缺一盈).” In conclusion, it is revealed that water, in accordance with the concept of the way of Heaven valuing weakness, utilizes the simple means of “emptying out once and filling up once” to contribute to the eternal life of all creation.

‘신뢰사회’의 원형 탐구

박혜순(Park Hye-Soon) 서강대학교 철학연구소 2020 철학논집 Vol.60 No.-

지금 세계의 흐름은 ‘경제자본주의’사회에서 ‘신뢰자본주의’ 사회로 이동해가고 있는 추세이다. 신뢰중심 사회는 인류가 앞으로 나아가야 할 방향이고, 미래사회에서는 국가, 기업, 개인을 막론하고 신뢰를 잃으면 설 곳이 없게 될 것이다. 이에 이 글은 동아시아 선진 문헌에서 ‘신뢰사회’의 원형을 발굴하고 신뢰사회로 나아가기 위한 방향을 모색해본다. 여기서 제시하는 신뢰사회의 모델이 될 만한 지적 유산은 두 가지이다. 하나는 무치(無治)로 이뤄지며, 다른 하나는 덕치(德治)로 이뤄진다. 무치로 이뤄지는 신뢰사회는 통치자의 무위와 백성들의 자발적 참여로 성립되며 이런 이미지의 원형은 신농에게서 발견된다. 덕치로 이뤄지는 신뢰사회는 군주와 백성들이 서로 아끼고 사랑하는 협력적 연대로 성립되며 그 원형은 고공단보에게서 발견된다. 현실적으로 볼 때는 덕치사회가 매우 이상적인 것 같아 보이지만 덕치는 정치적 지도자의 리더십에 전적으로 의존하는 구조이므로 부덕한 지도자 밑에서는 신뢰사회로 안착하기 어렵다는 약점이 있다. 반면에 무치사회는 백성들의 자율성과 자발성에 기반하고 있기 때문에 지도자의 정치적 개입 없이도 백성들 스스로 신뢰사회를 구축하고 유지할 수 있다는 강점이 있다. 그러므로 덕치는 사회 안정과 질서유지에 효과적이고 무치는 시민들이 자율적으로 신뢰사회를 만들고 구축하는데 효과적이다. 따라서 신뢰사회로 성장하는 가장 큰 동력은 시민들의 자율성과 자발성에 있다는 것을 밝혀낸다. The global trend is currently moving from ‘Economic Capitalist society’ to ‘Trust-based Capitalist society’. A trust-based, or trust-centric, society is where humanities should head to; In this article, I will argue that the future society will utterly rely on trust, and nowhere to stand would be found without trust, regardless of country, business or individual. This article further establishes the notion of a trust society using the advanced ancient literature of East Asia and defines the direction to reach a trusting society. There are two intellectual legacies that may qualify to contribute to a trust society model presented here: one refers to ‘by no rule’, and the other refers to ‘rule by virtue’. A trust society by no rule is consisted of the leader s lack of intervention and voluntary participation of the people, and a prototype of this image is found in Shen Nung. The trust society made up of virtue, on the other hand, is formed by cooperative alliance that the monarchs and the people cherish and love each other with proactive contribution from both parties, and the prototype is to be found in Gu Gong Danfu. From a realistic point of view, ‘rule by virtue’ seems to be an ideal concept, but when it comes to settling down as a trusting society, it has a significant drawback. As ruling by virtue relies entirely on the leadership of political leaders, its consistency for trust society is dependent on the morality of the leader. On the contrary, by no rule allows its people to build and maintain a trust society without having to involve a leader s political intervention. To conclude, this article proves that the most powerful key driver of developing into a trust society comes from the autonomy and spontaneity of citizens.

삶과 죽음 그리고 자유에 대한 해석학적 접근

박혜순(Park, Hye Soon) 서강대학교 생명문화연구소 2018 생명연구 Vol.47 No.-

The philosophical theme of Zhuangzi is how to secure the absolute freedom of the individual. The most significant obstacle binding the freedom of human beings is the fear of death. However, Zhuangzi viewed death as nothing more than transformation through the meeting and parting of chi. Since chi only transforms through the Transformation of Things and does not dissipate, the human fear of death is simply manipulated by the tyranny of a perception based on false knowledge. Such erroneous perception originates from predetermined ideas and the predetermined mind. Predetermined ideas infringe upon individual freedom in the name of universal knowledge. For this reason, Zhuangzi considered the knowledge crafted by predetermined ideas as the source of disaster or the means of scheming. He believed that predetermined ideas work as weapons to confine people within their emotions: confirmed to be the universal knowledge,predetermined ideas restrict human beings. Hence, it is essential to dissolve both predetermined ideas and the predetermined mind, to reach True Knowledge. In conclusion, oblivion and dissolution are the means of overcoming life and death, and obtaining freedom in Zhuangzi’s philosophy. The methodology of oblivion and dissolution is stated through self-transcending concepts like “fasting the mind”, “sitting in oblivion”, “having clear insight as morning light”, “manifesting the individual”, and “losing oneself”. It is achieved by escaping the fabrication of perception. By doing so, one can obtain the True Knowledge and therewith reach freedom. What True Knowledge is can be assessed by examining the attitude of the True Man. The attitude of the True Man is to have insight into everything from the position of the proper light of the mind, and to respond from the pivot of the Dao with chi. The True Man is not trapped by the frame of perception but copes with change freely; he thus appears unshakable by emotional preferences, moral judgments, changes in nature, and so on. He is a free man who has liberated himself from predetermined ideas and the predetermined mind, and reached the state of having an unmoved mind through the True Knowledge. The fables of Zhuangzi examined here offer new insight into life and death by providing a means of true perception. Accepting this and changing our perceptions will greatly facilitate our mental freedom and the leading of a qualitatively matured life.

원저 : 건강검진 수진자에서 말초혈액 내 백혈구수와 대사증후군과의 연관성

이고은 ( Go Eun Lee ),박혜순 ( Hye Soon Park ) 대한비만학회 2004 The Korean journal of obesity Vol.13 No.3

원저 : 한국 성인에서 사회 경제적 상태와 대사증후군과의 관계

박민정 ( Min Jung Park ),윤경은 ( Kyung Eun Yun ),이고은 ( Go Eun Lee ),조홍준 ( Hong Jun Cho ),박혜순 ( Hye Soon Park ) 대한비만학회 2006 The Korean journal of obesity Vol.15 No.1

연구배경: 사회 경제적 상태는 많은 질병의 이환율과 사망률에 영향을 미치는 것으로 알려져 있다. 사회 경제적 상태가 대사증후군에 미치는 영향에 대해 일부 연구들이 있지만 국내 연구는 부족한 실정이다. 이에 한국인을 대표할 수 있는 자료를 이용해 사회 경제적 상태의 지표인 교육정도 및 소득수준에 따른 대사증후군의 위험도를 살펴보고자 하였다. 방법: 1998년 시행된 국민건강영양조사 자료 중 20세 이상 80세 미만의 6,420명의 자료를 이용하였다. 대사증후군의 정의는 NCEP ATP III의 기준을 이용하였고, 허리둘레 항목은 아시아-태평양 비만치료지침의 기준을 사용하였다. 연령, 음주, 흡연, 운동 및 체질량지수를 보정하여 교육정도 및 소득수준에 따른 대사증후군의 교차비를 구하여 분석하였다. 결과: 대사증후군의 유병률은 남자 22.6% (633명), 여자 26.7% (966명)이었다. 연령, 음주, 흡연, 운동 및 체질량지수를 보정한 후 대사증후군에 대한 교차비는 여자에서 교육정도가 12년 초과를 기준으로, 10~12년, 7~9년, 6년 이하 군에서 교차비가 1.12 (95% 신뢰구간 0.92~1.37), 1.29 (1.01~1.65), 1.89 (1.47~2.43)으로 증가하는 경향을 보였다 (P<0.001). 소득수준에 대해서도 월소득 150만원 초과군을 기준으로 100~150만원, 50~100만원, 50만원 이하군에서 1.14 (0.95~1.36), 1.35 (1.15~1.58), 1.50 (1.25~1.80)로 증가하는 경향을 보였다 (P<0.001). 남자에서는 교육정도 및 소득수준에 따라 유의한 차이가 발견되지 않았다. 결론: 한국에서 여자는 사회 경제적 상태가 낮을수록 대사증후군의 위험이 높은 것으로 나타났으나 남자에서는 유의성이 관찰되지 않았다. 이는 압축성장을 하는 이행기 사회에서 나타나는 현상으로 여겨지며 대사증후군의 위험요인으로 사회 경제적 상태를 고려하고 대사증후군의 관리를 위해 지역사회, 국가적인 차원의 정책이 필요할 것으로 사료된다. Background: Socioeconomic status is an important factor in disease morbidity and mortality. The relationship between metabolic syndrome and socioeconomic status has been conducted in foreign studies, however, few studies have examined their association among Koreans. Methods: A total of 6,420 subjects, aged 20~79 years, were analyzed using the data from the Korean National Health and Nutrition Examination Survey of 1998. The prevalence of metabolic syndrome was assessed as defined by the NCEP ATP III, while abdominal obesity was assessed according to the Asia-Pacific guidelines. Results: The prevalence of metabolic syndrome was 22.6% for men and 26.7% for women. For education level > 12 years, 10~12 years, 7~9 years, ≤ 6 years, the adjusted odds ratios for the metabolic syndrome in women were 1.12 (95% CI 0.92~1.37), 1.29 (1.01~1.65), and 1.89 (1.47~2.43), respectively (P < 0.001). For income of > 1.5 million won/month, 1~1.5 million won/month, 0.5~1 million won/month, ≤ 0.5 million won/month, the adjusted odds ratios for the metabolic syndrome in women were 1.14 (0.95~1.36), 1.35 (1.15~1.58), and 1.50 (1.25~1.80), respectively (P < 0.001). However, no significant difference in odds ratio for metabolic syndrome was noted in men in terms of education level or income. Conclusions: Lower socioeconomic status was associated with a higher risk of metabolic syndrome in Korean women, but this association was not observed among Korean men. These results are considered to be a manifestation of a rapidly prospering Korea, a country in its transitional phase. A multidimensional effort, involving the individual, society, and nation is essential in organizing a health program to reduce the risk of metabolic syndrome.