유전알고리듬과 IDP 의 혼성알고리듬을 이용한 비선형 시스템의 최적제어

윤창열,한종훈,장근수 ( Chang Yeol Yoon,Jong Hun Han,Kun Soo Chang ) 한국화학공학회 1995 화학공학의이론과응용 Vol.1 No.2

운초 계연수의 생애, 사상 및 업적

윤창열(Yoon Chang-yeol) 세계환단학회 2020 세계환단학회지 Vol.7 No.1

운초 계연수는 1864년 宣川에서 태어나 조실부모하고 修鍊을 하면서 桓檀의 古書와 神敎 哲學書를 널리 수집하였다. 1898년 『태백진훈』 『단군세기』를 간행하고 1899년 『참전계경』 『태백일사』 『천부경요해』를 간행하였으며, 1911년 암함노의 『삼성기』, 원동중의 『삼성기』, 이암의 『단군세기』, 범세동의 『북부여기』, 이맥의 『태백일사』를 합편하여 『환단고기』를 간행하였다. 스승인 李沂가 단학회를 창립하고, 1909년 絶食自盡하자 운초는 단학회를 발전시키고 독립운동에 매진하였다. 1918년 겨울 단학회 본부를 관전현 紅石拉子로 옮겨 단학회관을 짓고 倍達義塾을 열었으며 단학회보를 간행하였다. 1898년 무술년에 광개토태왕비를 탁본하고 1912년 다시 탁본을 뜬 이후 무술등본에 의거하여 그 사이에 마멸된 138자를 복원하여 ‘聖陵碑文缺字徵實’을 발표하여 광개토태왕비의 진면목이 후세에 알렸다. 1916년 9월 9일 묘향산 석벽에서 천부경을 탁본하여 이것을 1917년 1월 단군교교당으로 보냈다. 이것이 1920년 『정신철학통편』과 1921년 단군교 기관지인 『檀鐸』에 게재되면서 천부경이 세간에 널리 알려지게 되었다. 이 때 운초는 글자가 모호했던 탁본과 함께 천부경 필사본을 함께 보냈는데, 단군교에 보낸 천부경의 필사본이 『태백일사』본이라고 사료 된다. 1919년 4월 이상룡의 西路軍政署에 참여하여 공을 세웠고 1920년 8월 15일 韓奸 甘永極에게 체포되어 被殺 당하였다. 운초 계연수는 조선시대 말기와 일제강점기 시대를 살면서 우리 민족의 9천년 역사를 밝히는 桓檀의 古史를 수집하여 간행하였고, 한민족의 道學心法을 밝히는 서적을 연구하여 간행하였다. 그는 위대한 역사가이고 훌륭한 철학자이며 불굴의 독립운동가였으며, 겨레의 큰 스승이었다. 그러나 선생은 국가로부터 어떠한 포상도 받지 못하였고, 그의 사상과 업적은 제대로 평가를 받고 있지 못하고 있다. 본 논문을 통하여 운초 계연수의 功勞와 업적이 정당한 평가를 받기를 기대한다. Gye Yeon-su (Honorific name: Uncho) was born in Seoncheon in 1864. Upon his parents’ early passing in his childhood, he devoted himself to self-cultivation, widely collecting ancient texts and philosophical books on the Teachings of Spirit (Singyo). He compiled and published a series of such books as Taebaekjinhun (the Genuine Instruction of the Great Resplendence) and Dangunsegi (the Chronological Annals of Dangun) in 1898, and Chamjeongyegyeong (the Revelation on the Ultimate Goal of Human Perfection), Taebaekilsa (the Hidden History of the Great Resplendence), and Cheonbugyeong yohae (the Exposition on the Heavenly Emblem Scripture) in 1899. Afterwards, he compiled Samseonggi 1 (the Records of the Three Sacred Realms I) by Ahnhamro, Samseonggi 2 (the Records of the Three Sacred Realms II) by Won Dong-jung, Dangun segi (the Chronological Annals of Dangun) by Yi Am, Bukbuyeogi (the Records of the Northern Buyeo) by Beom Se-dong, and Taebaekilsa (the Hidden History of the Great Resplendence) by Yi Maek into one single volume, and published it with the title “Hwandangogi (the Ancient Records of Hwandan)” in 1911. Yi Gi, the teacher of Gye Yeon-su, founded the Association of the Divine Radiance Studies (Danhakhoe), but, shortly afterwards, he ended his life by undertaking a fast to death upon the Japan’s Annexation of Korea. Then Gye Yeon-su took charge of the organization for its further advancement, actively engaging in independence movement. In the winter of 1918, he shift the headquarters to Hongshi-lazi of Guandian county, a village in southern Manchuria, where he carried out some major undertakings such as the construction of the Assembly Hall of the Divine Radiance Studies (Danhak hoeguan), the establishment of the Public College of Baedal (Baedaleuisuk), the launching of the Journal of the Divine Radiance Studies (Danhakhoebo). In 1898, he rubbed a copy from the inscriptions of the Gwanggaeto Stele. In 1912, he conducted another round of copy-rubbing there, and discovered a discrepancy between the two versions of copy. Then he reconstructed 138 worn-out characters, and revealed to the generations to come the mishap which took place at the tombstone by publishing a book entitled the Truth on the Lost Characters in the Inscriptions of the Holy Stele (Seongleungbimun-gyeolja-jingshil). On September 9th, 1916, he happened to rub a copy from an inscription on the wall of a cave in Myohyang mountain, and next year dispatched it to the main office of Dangunism (Dangungyo). Then, this copy was posted on the book “A Compendium of Spiritual Philosophy (Jeongsin cheolhak tongpyeon)” in 1920, and on the official journal of Dangunism “The Messenger of the Divine Radiance (Dantak)” in 1921, and this is how the Heavenly Emblem Scripture (Cheonbugyeong) was introduced to the world. On that occasion, Gye Yeon-su enclosed his own hand-written transcript in addition to the original rubbed copy, for it contained some characters too vague to decipher. It is this transcript that is presumed to be the Heavenly Emblem Scripture (Cheonbugyeong) which was used in the compilation of the Hidden History of the Great Resplendence (Taebaekilsa). In the April of 1919, he served in the Western Route Army Headquarters (Seorogunjeongseo), attaining meritorious deeds, but unfortunately, on August 15th, 1920, he was arrested by a Korean collaborator named Gam Yeong-geuk and was brutally murdered. Uncho Gye Yeon-su, with his life spanning the final stage of Joseon dynasty and early period of Japanese Colonial Rule, took credit for accumulation, compilation and publication of the significant books that elucidate the Korean nation’s 9,000 year history, the philosophy of Dao, and the cultivation of mind. He was an erudite historian, an excellent philosopher, an indomitable independence activist, and a great teacher of the people.

원방각의 철학적 의미와 원방각 문화

윤창열(Yoon Chang-yeol) 세계환단학회 2019 세계환단학회지 Vol.6 No.2

원(○)은 하늘의 정신을 상징하는데 여기에는 하늘의 역동성, 변화성, 剛强性, 회전성, 순환성, 광대성, 무한성, 영원성, 충만성, 보편성, 원만성, 공정성, 완전성, 포용성, 통일성, 일체성, 전체성, 신비성, 시원성, 근원성 등이 담겨 있다. 방(□)은 땅의 정신을 상징 하는데 여기에는 방정성, 有法性, 만물화생성, 고정성, 안정성, 靜態性, 유한성, 분열성, 虛乏性, 柔弱性 그리고 하늘과 整合하는 의미도 담겨있다. 각(△)은 인간의 정신을 상징하는데 여기에는 천지합일성, 완성성, 목적실현성, 완전성, 조화성 등이 담겨있다. 원(○), 방(□), 각(△)은 인간의 三眞을 상징하기도 하는데 원(○)은 性을, 방(□)은 命을, 각(△)은 精을 상징한다. 원(○)은 숫자 1과 배합되어 모든 數를 창조하는 근원이 되며 태극의 숫자가 된다. 그리고 음양으로 발전해 나갈 수 있는 兩極을 가지고 있고 또한 분열되었던 생명이 통일(unity)되고 하나됨(oneness)의 의미도 가지고 있다. 방(□)은 숫자 2와 배합된다. 4개의 선으로 이루어져 있지만 음은 2를 기본으로 하기 때문에 4÷2=2가 된다. 2는 兩極性 이 있어 대립과 투쟁이 벌어지는 무대가 되며 또 하나로 통일되고자 하는 속성도 가지고 있다. 각(△)은 숫자 3과 배합되는데 3은 1이 伸長되어서 형성되기도 하고 天一과 地二가 합하여 3이 되기도 한다. 3은 천지인이 완성된 수가 되며 또한 각(△) 속에는 천지와 하나가 되기 위해서 가야만 하는 인간의 목적이 제시되어 있다. 원방각문화는 홍산문화의 천원지방제단에서 시작되어 후세의 제천단에 영향을 미쳤고 고대의 옥기, 고인돌, 무덤의 형태, 윷판, 윷가락, 임금과 신하의 상징, 연못의 모양, 동전 등에 그 문화가 남아있다. 특히 훈민정음의 자음 17자는 ○ □ △의 모습을 기본으로 이를 변형시켜 만든 것이라고 사료된다. Circle(○) symbolizes the spirit of heaven, which is characterized by its various aspects such as dynamism, changeability, firmness, rotativeness, cyclicity, vastness, unlimitedness, eternality, fulfillment, universality, harmoniousness, fairness, completeness, comprehensiveness, unity, oneness, wholeness, mysteriousness, primordiality, originality and so on. Square(□) symbolizes the spirit of earth, which is characterized by its various aspects such as uprightness, legality, the birth of all creatures, fixedness, stableness, stationariness, limitedness, divisiveness, voidness, weakness, the meaning of the earth’s union with heaven and so forth. Triangle(△) symbolizes the spirit of humanity, which is characterized by its various aspects such as the unity between heaven and earth, completeness, goal realization, perfectness, harmoniousness and so on. Circle, square, and triangle symbolize the three truth of a human being; circle symbolizes seong(nature), square, myeong(life), and triangle, jeong(essence). Circle, related to number 1, is the source which gives rise to all the numbers, and thereby becomes the number of the Supreme Ultimate. Square(□) is related to number 2. The 4 lines constituting the square are rendered into number 2, because yin is based on the two(4÷2=2). Defined by the nature of duality, square makes the stage where opposition and conflict take place. It also has the tendency to be unified into one. Triangle(△) is related to number 3, which is formed either through the extension of number 1 or through the combination of heaven-one and earth-two. Number 3, which is the number that signifies the perfection of heaven, earth, and humanity, reveals the purpose of life that humanity should fulfill to become one with heaven and earth. The culture of circle-square-triangle traces its history back to the altars of cheonwonjibang(heaven-circle, earth-square) of the Hongshan culture, and afterwards affected the formation of Jecheondan(sacrificial altar). This culture of the East Asia have had influence on the various items and fields such as ancient jade utensils, dolmens, the shape of tombs, yut boards, yut sticks, the symbol of kings and ministers, the shape of ponds, coins and so forth. Especially, it is supposed that 17 consonants from the Hunminjeongeum(original Korean alphabet) were created by modifying the basic forms of circle-square-triangle(○ □ △).

『五運六氣醫學寶鑑』에 관한 硏究

윤창열(Yoon Chang-Yeol) 대한한의학원전학회 2021 대한한의학원전학회지 Vol.34 No.3

Objective : The OunyukgiUihakbogam authored by Cho, Wonhee, despite its relevance to application of the five circuit theory today, has been under-researched. Method : Contents on the unique treatment approach through the ‘visiting circuit and visiting qi(客運客氣)’ of the date of conception was studied. Result & Conclusion : The theory of calculating the date of conception with the date of birth applies the theory of the various combinations of the ten heavenly stems. The gestation period for those born on the day of the rabbit and chicken are either 246 or 306 days, while for those born on the day of the tiger and monkey, 256 days. For those born on the day of the cow or the lamb, 266; for those born on the day of the rat or horse, 276; for those born on the day of the snake or the pig, 286; for those born on the day of the dragon or the dog, 296 days. Once the date of conception is fixed, the visiting circuit and qi is estimated, and a matching formula is chosen and applied.

삼초유형(三焦有形)으로 살펴본 삼초(三焦)의 기능(機能), 병증(病證) 및 장부배합(臟腑配合)

윤창열 ( Chang Yeol Yoon ) 대한한의학원전학회(구 대한원전의사학회) 2013 대한한의학원전학회지 Vol.26 No.2

유전 알고리듬을 이용한 고분자 반응의 최적 시간 제어

윤창열 (학),장근수 (정) ( Chang Yeol Yoon,Kun Soo Chang ) 한국화학공학회 1995 화학공학의이론과응용 Vol.1 No.1

天符經의 太一思想

윤창열(Yoon Chang-yeol) 세계환단학회 2021 세계환단학회지 Vol.8 No.1

천부경은 환국 시대 때부터 전해 내려온 인류 최초의 경전이고 최고의 가치를 지닌 최상의 경전이고 81자로 이루어진 가장 짧은 경전이고 가장 오래된 경전이다. 천부경은 한민족의 所依經典이었고 인류의 원형정신을 담고 있는 원형문화의 원전이며 유불선의 뿌리가 되는 경전이고 동서양의 종교, 철학, 과학 등의 근원이 되는 인류문화의 제일의 성전이다. 천부경에는 1이라는 숫자가 11번 나오는데 이는 太一思想과 직접 관련이 있다. 태일은 2가지 개념이 있는데 창조를 시작하는 태일과 천지와 하나 된 성숙된 인간으로서의 태일이 있다. 창조의 시작으로서의 태일을 동양고전에서는 道, 良氣, 元氣, 元神, 心, 律呂 등으로 표현하고 있는데 선천적, 창조적, 근원적, 과거적, 통체적, 자연적인 태일의 개념이고 천지와 하나 된 완성된 인간으로서의 태일은 인간 본성의 광명을 회복하는 것이므로 桓, 佺, 居發桓 등으로 나타내는데 후천적, 인간적, 개체적, 수행적, 결과적, 미래적인 태일이다. 천부경 상경의 一始無始一의 一, 天一·地一·人一의 一, 一積十鉅의 一, 無盡本의 本은 선천태일, 시원태일의 개념으로 道, 神, 元氣, 律呂 등으로 해석할 수 있다. 중경의 大三合六은 하늘 땅 인간이 합일하면 영원한 생명수인 6水의 水氣가 돈다는 뜻으로 태일인간이 되면 우주의 생명수가 내 몸에서 自化 한다는 뜻이다. 하경의 本心 本太陽昻明은 인간이 마음의 광명을 회복하여 태일인간이 되어야 한다는 것을 말해주고 있다. 人中天地一은 사람이 천지의 마음을 꿰뚫어 천지 부모와 하나 된 태일인간이 되라는 의미이다. 一終無終一은 ‘하나(one)에서 마친다’가 아니고 ‘하나가 되어서(oneness) 마친다’는 뜻으로 인간이 태일인간이 되는 것도 포함되지만 인류의 역사가 대통일의 세계로 전환된다는 의미가 강하다. The Cheonbugyeong (天符經, The Scripture of Heavenly Talisman) is the first and foremost scripture of humanity, which has been transmitted from the Hwanguk era. It is not just a scripture of highest value, but also, consisting of eighty-one characters, the shortest and oldest one. The Cheonbugyeong is the fundamental scripture of the Korean people, for it contains the archetypal spirit of humanity. It is not only the basis for Confucianism, Buddhism, and Daoism, but also the sacred scripture for entire human cultures by serving as a “foundation” of religion, philosophy, and science across the East and West. One can find the number One as many as eleven times in the entire text of the Cheonbugyeong, which is related to the Taeil Thought. The Taeil has two different concepts. While the first one is the Taeil as that which initiates creativity, the second one is the Taeil as the human being who attained spiritual maturity by becoming one with Heaven and Earth. Referred to as Dao (Way), Yang-gi (Benevolent Ki-energy), Won-gi (Primordial Ki-energy), Won-shin (Primordial Spirit), Shim (Mind), Yullyeo (Primordial Vibration), and so forth in the Eastern classics, the Taeil as that which initiates creativity is related to the concept of the Early Heaven, creativity, primordiality, past, totality, and spontaneity. In contrast, described as the Hwan (Brightness), Jeon (Completion), Geobalwhan (Greatness, Circle, One), the Taeil as the mature human being, who attained a union with Heaven and Earth, is connected to the concept of the Later Heaven, humanity, individuality, meditation, effect, and future. The Beginning Part of the Cheonbugyeong expounds the concept of the Early Heaven Taeil, otherwise known as the Primordial Taeil, explicating One in Ii-shi-mu-shi-il (One is the Beginning, which Begins from Nothingness), One in Cheon-Il (Heaven One), One in Ji-Il (Earth One), One in In-Il (Humanity One), One in Il-Jik-Ship-Geo (One accumulates into Ten the Magnificence), Origination in Mu-Jin-Bon (The Origination is Never Exhausted). The One and origination here can be interpreted as the Dao, Spirit, Primordial Energy, Yullyeo, and so on. Dae-Sam-Hap-Yuk (Great Three Unite into Six) in the Middle Part of the Cheonbugyeong purports that Heaven, Earth, and humanity are united as one, which give rise to the water energy or six-water, which is the water of eternal life. In other words, when one becomes the Taeil human, the cosmic water of life spontaneously rises in one’s own body. In the End Part of the Cheonbugyeong, Bon-Shim (The Basis of the Cosmos being the Mind), Bon-Tae-Yang-Ang-Myeong (Shining Radiantly like the Sun) explain that humans should become the Taeil human by recovering the radiant mind. In-Jung-Cheon-Ji-Il (Humanity, united with Heaven and Earth, attains the Ultimate Oneness) signifies that all human beings, fulfilling the purpose of Heaven and Earth, should become the Taeil humans. Il-Jong-Mu-Jong-Il (One is the End; in Nothingness ends One), which is the final passage of the Cheonbugyeong, does not mean everything ends at the One, but mean everything ends by attaining Oneness. This passage explains the significance of the attainment of the Taeil human, but more importantly, it means that humanity is to enter the epoch of great unification.

서원학파(西源學派) 의가(醫家)에 관(關)한 연구(硏究)

윤창열 ( Chang Yeol Yoon ) 대한한의학원전학회(구 대한원전의사학회) 2013 대한한의학원전학회지 Vol.26 No.3

Objective : In South Song era, Choe Gaeon(崔嘉彦) built Seowonam(西源庵), lived as a hermit and communicated with Juja(朱子) in LuShan(廬山), JiangXi province(江西省), JiuJiang city(九江市). Maekgyeol(脈訣) written by him significantly influenced the forthcoming medical doctors, who took over his studies and were called the school of Seowon. Little information about his life and his successors encouraged this study. Method : The core contents of Maekgyeol(脈訣), his life based on Waryongamgi(臥龍庵記) and Seowongamgi(西源庵記) written by Juja(朱子) and his successors on the basis of various medical books were investigated. Result : The Seowonam(西源庵) is located at the entrance of xiufeng Scenic spot(秀峰景區) which is 6km west from center of Xingzi county(星子縣), JiangXi province(江西省), JiuJiang city (九江市). The points of Maekgyeol(脈訣) are inferring the symptom of wind, energy, cold and heat by categorizing seven exterior and eight interior pulse into four pulses of float, sink, slow and quick and diagnosing a disease of three warmer and the five viscera and the six entrails by subordinating four pulses to Chon,Gwan, and Cheok(寸關尺). By writing the book of Sawonron(四原論) he clarified the clinical point, pulse, disease, symptom, treatment with learning the cause of a disease through pulse, understanding the symptom through a disease, and giving a remedy through a symptom. Then he communicated with Juja(朱子) assigned to NanKangJun(南康軍) as a ruler. He helped Juja(朱子) to build Waryongam(臥龍庵) and Juja(朱子) wrote Seowonamgi(西源庵記) for him. Conclusion : The members of medical doctors of the school of Seowon were Choe Gaeon(崔嘉彦) and his follower Yu Gae(劉開), Yugae`s disciple Eom Yonghwa(嚴用和) and Ju Jongyang(朱宗陽) and Ju Jongyang`s disciple Jang Dojung( 張道中). They, who were famous for pulse, had contributed to advancing study of pulses in the field of oriental medicine.

육미지황환(六味地黃丸)의 제방원칙(制方原則)및 배합원리(配合原理)에 관(關)한 연구(硏究)

김윤현 ( Yoon Hyeon Kim ),윤창열 ( Chang Yeol Yoon ) 대한한의학원전학회(구 대한원전의사학회) 2010 대한한의학원전학회지 Vol.23 No.6

The conclusions after studying the rules and the principles of the six-drugs mixing forming the prescription of Yukmijihwanghuan(六味地黃丸) are as follows: 1. Yukmijihwanghuan cares for the three viscera; the liver, the spleen and the kidney and the three entrails; the urinary bladder, the gall bladder, and the stomach and it strengthens them as well. The drug can be used mainly for the cure of the Three Yang Channels of Foot and the Three Yin Channels of Foot. 2. The three drugs of Yukmijihwanghuan; Rehmanniae Radix, Dioscoreae Rhizoma, Corni Fructus altogether has the tonifying effect and the other three; Alismatis Rhizoma, Moutan Cortex, Poria has the purging effect. The first three kinds of drugs tonifies and the last three kinds of drugs purges. While these two groups of drugs are pitted against each other, they also balance each other harmoniously increasing the curative effect(remedial[curative] value). 3. Yukmijihwanghuan cools off the lung which is under metal category, helps the spleen, an earth category to be strong. It also adds the Water Qi to the kidney so that it stabilizes the Fire Qi. 4. Yukmijihwanghuan helps the kidney strongly, helps the urine to be excreted well, cools down the Fire Qi and makes dry things wet. 5. Rehmanniae Radix, the principal drug of Yukmijihwanghuan and Corni Fructus, the minister drug of the medicine have a taste of thick and are materially heavy. The two drugs do the descending action that it tonifies Yin Qi and adds Essence of Life. The other ingredients of Yukmijihwanghuan; Moutan Cortex, Poria, Alismatis Rhizoma have effects on lowering the Fire Qi. If Fire Qi descends, then Water Qi ascends. Yukmijihwanghuan has an efficacy of lowering Fire Qi and increasing Water Qi.

『영추(靈樞),오색(五色)』에 수록된 안면망진법(顔面望診法)의 임상(臨床) 적용(適用)

안규범 ( Kyu Beom Ahn ),윤창열 ( Chang Yeol Yoon ) 대전대학교 한의학연구소 2009 한의학연구소 논문집 Vol.18 No.1