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김귀만 ( Kim Gui-man ) 국제뇌교육종합대학원 국학연구원 2016 선도문화 Vol.21 No.-
In previous studies on Kang Jeungsan, His work of Reordering of the Universe(天地公事) has been considered to be some type of Taoistic magic. Although it does have that aspect, it is overlooking a philosophical reflection. The purpose of this study is to discover how Kang Jeungsan understood the meaning of Sun(仙, Taoist or Immortality) when He carried out the work of Reordering of the Universe. Before figuring out Jeungsan’s view of Sundo(仙道), it is necessary to study first the relation between Heaven and Earth and the Three Teachings of Confucianism, Buddhism and Sundo. Kang Jeungsan saw the Three Teachings originated from Heaven and Earth. He connected the nature of Heaven and Earth to the Three Teachings, and considered the process of Heaven and Earth being manifested through the Three Teachings is the same as the process of humans’ growth from birth to maturity. What is noticeable here is that Kang Jeungsan did not just mixed those Three Teachings and made His religious principle. But He put forward the concept of Heaven and Earth based on the metaphysical principles, and re-established the real identities of Three Teachings with His consistent criteria. Kang Jeungsan defined Sun as “creation”. Since Sun was born with the energy of “futility” from Heaven and Earth, it can be inferred that Sun is a thought related to all life and creation of the universe. The key to understand Sundo of Kang Jeungsan is the person named Suwun Choi Jewu. The state of “Human equal to Sun” is when a human being is perfectly aligned with the Dao and complete one’s heavenly mission, and then enter into Heaven. “Being aligned with the Dao” is to become one not only with the personal God but also with non-personal energy of the universe. The thought of Sicheonju(侍天主,Serving the Lord of Heaven) of Choi Suwun can be considered to have realized this state of Human equal to Sun. The world 侍 indicates that he is in service of Sangje, with Whom he communicated through divine revelation, and that he continuously works on to contain the utmost energy of the universe in his inner self and manifest that energy outward. Choi Suwun was the embodiment of a Sun sprit that could freely come and go between the realities of personal and impersonal. Lastly, Kang Jeungsan says that the Three Teachings became the foundation of human culture. Heaven and Earth gave three seeds to humanity. Each seed was sprouted from different climates of each ethnic group and created their own cultures. Human culture has been decorated with various accessories with time. However, at the end, all those will be ripped off to leave only the essences of each religion. Jeungsan called them “Creation of Seon, Form of Buddhism and Propriety of Confuciamism”. All the cultures that can be seen as Sun can be explained through one concept of “creation”, and all types of religion that can be classified into “creation” can be called Sun. Sundo of Kang Jeungsan goes beyond the limitation of being the traditional Korean thought and leads it to be the universal prospect of human culture. When all humanity agree upon the fact that all human cultures have the common factor of “Creation of Sun, Form of Buddhism and Propriety of Confuciamism”, mutual communication between different cultures can begin. The thought of Kang Jeungsan is not biased to only one aspect of human cultures but suggests the principle that enables all beings coexist without breaking anyone’s identity.
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15-16세기 관요 백자 제작 양상의 변화와 그 배경 -광주 대쌍령리 2호 요지를 중심으로-
김귀한 ( Kwi Han Kim ) 단국사학회 2013 史學志 Vol.47 No.-
It is generally understood that the production patterns of royal kiln porcelain in the 15th and 16th century are divided into saggar-firing kilns producing saggar-firing porcelain and stack-firing kilns producing stack-firing porcelain. Paying attention to the fact that white porcelain kiln site No.2 in Daessangnyeong-ri, Gwangju-si, which was recently excavated, was a one by one-firing kiln which professionally produced one by one-firing porcelain, this study set out to investigate the manufacturing time of one by one-firing porcelain and the background behind the emergence of one by one-firing kilns. As a result, the study confirmed a couple of facts as follows: First, the study reviewed the artifacts excavated in white porcelain kiln site No.2 in Daessangnyeong-ri, Gwangju-si and confirmed that the kiln site used to be a one by one-firing kiln that could not defined as a saggar-firing or stack-firing one. Based on the estimation that the kiln was in operation in the second half of the 16th century, the study also judged that it was during the period when users ran one by one-firing kilns that professionally produced one by one-firing porcelain. Secondly, the excavation results of royal kilns so far indicate that they grew out of the old dual porcelain supply system, which included saggar-firing porcelain of high quality and stack-firing porcelain of low quality, by the mid-16th century at the latest and produced saggar- and one by one-firing porcelain as high quality porcelain. Those findings suggest that one by one-firing porcelain increased in production as an alternative to saggar-firing porcelain. Finally, there are two methods to make high quality porcelain, namely the saggar- and one by one-firing method. It was understood that the one by one-firing method was lower in efficiency than the saggar-firing method and practiced as the second best policy when there was not enough supply of manpower, expenses, and time required to make saggar-firing porcelain. Based on those findings, the study estimated that the increasing production of one by one-firing porcelain in the mid-16th century and the emergence of one by one-firing kilns in the latter half of the 16th century were closely related to the operational state of royal kilns those days.
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시판 정치배양 현미식초의 유리아미노산 및 휘발성 향기성분 특성 분석
김귀란(Gui Ran Kim),윤성란(Sung Ran Yoon),이수원(Su Won Lee),정미선(Mi Seon Jeong),곽지영(Ji Young Kwak),정용진(Yong Jin Jeong),여수환(Soo Hwan Yeo),권중호(Joong Ho Kwon) 한국식품저장유통학회 2011 Food Science and Preservation Vol.18 No.5
This study was performed to evaluate the quality of the commercial brown-rice vinegars of South Korean and Japanese origins, which were prepared via static acetic-acid fermentation. The major free amino acids of Korean brown-rice vinegars were proline, glutamic acid and phenylalanine, while those of the Japanese were proline, valine, phenylalanine, lysine, γ-aminobutyric acid, alanine and isoleucine. The γ-aminobutyric acid (GABA) and total amino acids (3686.37~4212.27 mg%) contents were found to be significantly higher in the Japanese than in the Korean brown-rice vinegars. The key volatile compounds of the Korean brown-rice vinegars, analyzed with GC-MS, were acetic acid, benzaldehyde, phenethyl alcohol and phenethyl acetate while those of the Japanese brown-rice vinegars were acetic acid, ethyl acetate, ethyl alcohol, isoamyl acetate, phenethyl acetate and benzaldehyde. The volatile patterns of the Korean and Japanese commercial brown-rice vinegars were effectively distinguished from each other using an electronic nose, through which it was also elucidated that the volatiles profiles were similar among the Japanese vinegars but were different among the Korean vinegars.
ScienceON
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