손병희의 철학이 우리에게 전하는 세 가지 메시지 -김용휘 저, 『손병희의 철학』 출판 기념 특강-

김용휘 방정환연구소 2019 방정환연구 Vol.2 No.-

수운 최제우 사상의 발전 계승과 의미 - 시천주 개념을 중심으로 -

김용휘 동학학회 2024 동학학보 Vol.0 No.69

The purpose of this study is to explore how Suun Choi Jewoo’s Donghak ideas were inherited and developed by his successors. As a research method for this, we looked at how it was expanded, deepened, or transformed by subsequent successors, focusing on the concept of Sicheonju(侍天主). Su-un’s concept of Si-Cheon-ju, which emphasizes the experience of internal spirit and external energy, was later expanded externally to the idea of ‘parents of heaven and earth’(天地父母) in Haewol, while internally internalized to the idea of ‘Mind is God’(心卽天). Uiam Son Byeong-hee’s ‘Innaecheon (人乃天)’ can be seen as a developmental deepening of the concept of Sicheonju(侍天主), although there are aspects of it that responded to the needs of the time. Meanwhile, Lee Don-hwa, who reinterpreted Donghak by accepting Western philosophy and evolution theory, defined Donghak’s cosmology as the theory of ‘Jigi-monism(至氣一元論)’. He denied the personality of God and understood it as the idea of eternity in the human mind and as the creative mind of God. On the other hand, Kim Ki-jeon again developed a theory of practice emphasizing the ‘experience of Sicheonju.’ In conclusion, the history of Donghak ideology after Suun Choi Je-woo can be said to be a history of expansion and deepening of the concept of Sicheonju and constant efforts to put it into practice in real life. In the process, it can be said that Donghak thought has deepened as the two elements of ‘Experience of Sicheonju’ and ‘Awareness of Innaecheon’ complement each other. The dynamism of the two concepts of Sicheonju and Inaecheon is a very important ideological asset of Donghak and Cheondogyo. The dynamism of the two concepts of Sicheonju and Inaecheon is a very important ideological asset of Donghak and Cheondogyo. When these two concepts work in a complementary manner, the hermeneutical possibilities of Donghak and Cheondogyo ideas will become even richer.

천도교의 운동노선과 동도주의

김용휘 한신대학교 종교와문화연구소 2016 종교문화연구 Vol.- No.27

Donghak means ‘Learning of Joseon’. Therefore, ‘Dongdo’(東道) of Donghak does not imply the eastern civilization, but our ‘Way of Joseon’. The division of Cheondogyo in the 1920s stemmed from the difference of movement approach lines already dormant at the time of its reform. The Reformist group(革新派) has succeeded to the Donghak Peasant Revolution as the root of the national revolution, emphasizing the main principles of Donghak on the revolutionism advocating absolute freedom and universal equality which was formed in this land. The new group(新派) of Cheondogyo has reformed Dongdo by selectively accommodating Western ways based on Suwoonism (the doctrine of Innaecheon, i.e. “humans are Heaven”), different from the intellectuals of reformists and liberalists who came up with the ideas of civilization enlightenment and capacity building. It appeared as evolutionary Suwoonism and a social reconstruction theory of ‘new post-cosmic creation’ of Donghak. In addition, the new group of Cheondogyo has sought the Third Way in the position of the middle between socialism and nationalism or between materialism and idealism. Cheondogyo (a new group) did not side with either the left or the right while was not inclined to nationalism or socialism. It was only associated with Suwoonism and the doctorin of Innaecheon(人乃天). The position of the old group(舊派) of Cheondogyo toward Dongdo is not much difference from that of a new group. After liberation from the Japanese occupation, the Cheongwoodang tried to establish a fully self-reliant nationalistic government. In addition, this party also led to form the Right and Left Wing Coalition Movemnt to rally the middle-power based on majority ordinary people transcending the right and the left as well as launching a unification campaign to establish a fully independent nation. Also the Cheongwoodang came up with ‘a new democracy for Joseon’ as an alternative model of a nation which was based on co-existance and co-prosperity for all nations, transcending the liberal democracy of America and the social democracy of the Soviet Union. The initiative of the Joseon-type democracy was motivated from the doctrin of Our Ways, but it turned out a failure both in South and North Koreas because of the lack of managing leadership capacity and its specification. 동학을 ‘동도주의’(東道主義)라고 할 때의 ‘동도’(東道)는 동양 문명, 전통적으로 동아시아 유교적 도덕 문명을 의미하는 것이 아니라, 동국의 도, 즉 우리의 길(吾道)을 의미한다. ‘동도’에 대한 견해의 차이는 1920년대 들어 천도교의 분화의 한 원인이 되기도 하였다. 혁신파는 동학의 핵심을 우리 땅에서 나타난 절대자유, 절대평등을 지향하는 혁명주의라고 인식하고, 민족혁명의 뿌리로서 동학농민운동을 직접 계승하였다. 천도교 신파(新派)는 기존의 문명개화나 실력양성론과는 달리 수운주의(인내천주의)라는 중심을 가지고 서도의 선별적 수용을 통해 동도를 변혁하였다. 신파는 사회주의와 민족주의 사이에서 또는 유물과 유심 사이에서 우리식의 길을 모색하려고 했다. 그 고민의 일환이 ‘범인간적 민족주의’로 표명되기도 하였다. 구파의 동도주의에 대한 입장은 신파와 크게 다르지 않다. 해방 후 청우당이 추구하고자 했던 ‘조선식 신민주주의’는 미국식 자유민주주의와 소련식 프로민주주의를 넘어서서 민족 성원 모두가 공존공영할 수 있는 우리식의 국가모델을 제시하려고 한 운동으로, 이 역시 동도주의의 발로라고 할 수 있다.

카자흐스탄 Kumiss에서 분리한 효모에 의한 탈지분유를 이용한 Kumiss의 특성에 관한 연구

김용휘,유제현,이종익,차광종,김유성,이영건,송진욱,조홍찬,이건봉,이광열 한국축산식품학회 1997 한국축산식품학회지 Vol.17 No.2

白蔘의 褐變에 관한 硏究 : I.貯藏中의 游離糖,遊離아미노산 및 Ascorbic acid 의 消長에 對하여 I.Changes of free sugars,free amino acids and Ascorbic acid contents in white ginseng during storage

金鏞揮,張在哲,金明熙 전북대학교 농업과학기술연구소 1981 農大論文集 Vol.12 No.-

The non-enzymatic browning phenomenons of white ginseng were studied to identify these compouds which function as the factors for browning. The samples were classified into three divisions, sun dried ginseng, dehydrated ginseng, shade dried ginseng, and the various compounds in each of them were analyzed quantitatively :and investigated the compounds which were thought to function for browning during storage. The results were as follows. 1 . The chemical compositions among three divisions did not shot· any difference, but crudeprotein contents were decreased during storage. 2. Total sugars and reducing sugars were decreased during storage. 3. Three kinds of free sugars, sucrose, fructose and 91ucose were identified and other two kinds of unidentified sugars were seperated. The decreasing rate of sugars during storage was higher in the shade dried ginseng. 4. Eleven free amino acids, Va]., Tyr., Leu., Phe.. Gln., Ala.. Thr.. Arg., Lys., Asp..and Gly. were identified in each division. Among them the Arg. was extremely high. These amino acids were decreased during storage: and their rates were higher in the shade dried ginseng. 5. Almost all the ascorbic acid was decomposed during three months storage. 6. The intensity of browning in white ginseng was higher in the sun dried ginseng at initial, but the intensity of browning in the shade dried ginseng was increased visibly during storage.

Selection Surgical Approaches for Cervical Fracture-Dislocation

김용휘,정천기,조근태,김현집 대한신경외과학회 2004 Journal of Korean neurosurgical society Vol.36 No.5

Objective : In this study, we retrospectively evaluate the surgical outcome of the cervical fracture-dislocation in order to define the criteria for the operative approach selection based on fracture characteristics. Methods : Thirty one consecutive patients (29 males and 2 females) who underwent operation for the cervical fracture-dislocation between 1997 and 2001 at a single institute were included in this study. Plain X-ray, computed tomography, and magnetic resonance imaging studies were performed in all patients. Injuries were characterized using Denis’s three-column plain X-ray model, Daffer’s computed tomography, and Oner’s magnetic resonance imaging classifications. The Frankel classification was used for neurological deficits. The mean postoperative followup period was 11.93 months (range 1 - 61 months). Results : The anterior approach was performed in 14 and the posterior approach in 10 of the 31 patients, respectively. Both anterior and posterior fixation was performed electively in 7 of the 31 patients. Daffer and Oner’s classification was found to be able to predict surgical failures by either the anterior or the posterior approach. Threecolumn injury was misinterpreted as two-column injury only by plain radiography. No differences in neurological outcome, pain relief, or bone fusion rate were observed between the anterior approach and the posterior approach. However, the posterior approach was associated more frequently with postoperative kyphosis and instability. Conclusion : Surgical approach is usually determined on the basis of whether the compression is ventral or dorsal. Anterior fixation only may be an alternative to both anterior and posterior fixation in three-column injury, but posterior fixation alone is not.

수운의 삶과 사상 - 윤석산 저『수운 최제우 연구』(경주대학교 경주문화연구소, 2001)

김용휘 동학학회 2002 동학학보 Vol.3 No.-

原乳와 還元乳의 混合比, CaCl₂ 및 Rennet의 添加量이 Mozzarella Cheese의 組織에 미치는 影響

金容輝 中部大學校 農業開發硏究所 1994 農業開發硏究論文集 Vol.3 No.-

본실험은 원유와 환원유를 100:0, 70:30, 50:50, 30:70의 비율로 혼합한 원료유에 CaCl₂ rennet의 첨가량을 각각 0.03, 0.06, 0.09% 및 0.005, 0.01, 0.015%로 달리하여 직접산성연속교반법으로 Morzzarella cheese를 제조하여, 형성된 curd의 성질과 응고시간, 용융성과 조직 및 관능검사를 비교하여 최적의 환원유 혼합비와 CaCl₂ 및 rennet의 첨가량을 알아보고자 수행하였으며, 얻어진 결과는 다음과 같다. 환원유의 혼합비가 증가함에 따라 curd의 경도와 탄력성은 점차 증가하였으며, CaCl₂와 rennet의 첨가량이 증가함에 따라서도 경도와 curd의 크기는 증가하였다. 환원유의 혼합비가 증가함에 따라 응고시간은 증가하였으나, CaCl₂와 rennet의 첨가량이 증가함에 따라서는 감소하였다. 환원유의 혼합비가 증가함에 따라 용융성은 감소하였으며, 환원유의 혼합비가 70%인 시료의 용융성은 전혀 이루어지지 않았다. 환원유비 혼합비가 증가함에 따라 경도와 파쇄성 및 고무질성은 증가하였으나 탄력성과 결합성 및 부착성은 감소하였으며, 조직과 환원유의 혼합비사이에서는 현저한 유의차가 인정되었다. 환원유의 혼합비와 CaCl₂ 및 rennet의 첨가량간의 최적의 조합은 환원유의 혼합비가 30%이고, CaCl₂와 rennet의 첨가량은 각각 0.03%와 0.01%일 때 가장 적합한 것으로 나타났다. This study was undertaken to investigate the optimum mixing ratio of raw and reconstituted milk, the added contents of CaCl₂ and rennet for manufacturing of Mozzarella cheese with D. A. C. A(Direct Acidification and Continuous Agitation) method. The properties of curd, coagulation time, meltability, texture(elasticity, hardness, cohesiveness, adhesiveness, brittleness, gumminess) and sensory evaluation of Mozzarella cheese made with the mixing ratio of raw and reconstituted milk(100:0, 70:30, 50:50, 30:70%), the added content of CaCl₂(0.03, 0.06, 0.09%) and rennet (0.005, 0.01, 0.015%). The results obtained were as follows : 1. The hardness and elasticity of curd were decreased as the mixing ratio of reconstituted milk increased, and as the added contents of CaCl₂ and rennet increased, hardness and size of curd were increased. 2. The coagulation time gradually increased as the mixing ratio of reconstituted milk increased, but that was decreased as the added contents of CaCl₂ and rennet increased. 3. Meltability was decreased as the mixing ratio of reconstituted milk increased, and the meltability of samples made with the mixing ratio of raw and reconstituted milk (30:70) did not not entirely flow. 4. As the mixing ratio of reconstituted milk increased, hardness, britleness and gumminess were increased, but elasticity, cohesiveness and adhesiveness were decreased, and there were significant differences(p<0.05) between texture and the mixing ratio of reconstituted milk. 5. It was the optimum conditions for manufacturing Mozzarella cheese made with the mixing ratio of reconstituted milk, the added contents of CaCl₂ and rennet that the mixing ratio of reconstituted milk(30%), the added contents of CaCl₂(0.03%) and rennet(0.01%).

해월 최시형의 자연관과 생명사상

김용휘 새한철학회 2017 哲學論叢 Vol.90 No.4

The second Master of Donghak, Haewol Choi Si-Hyung succeeded the 'Sicheonju(侍天主, Hanul is inward of all men.)' of the Master Suun, and emphasized the life philosophical character of Donghak. For Choi, neither nature is an empty space, nor is it a simple physical sum of basic particles. It is not only an organic living thing full of living universal life, a source of all life, spiritual vitality and energy, but alsos a 'Nim' to be held. He called it "heaven and earth parent". In addition, Choi deeply insighted that not only people are inherited by Hanul, but all things are inherited by Hanul. Accordingly, it has come up with the "Gyeongmul(敬物)" to honor all things. 'Gyeongmul' is a heart cherish life, as well as any one of the small things around lifeless. Choi Si-hyung also presented the teaching of 'icheon-sikcheon(以天食天, Hanul eat Hanul)'. This is a very sacred act of eating food itself. It also means that you should not eat alone or without honor. It means to know the cyclical interdependence of life and not to break the order. His life idea led to the practice of life practice in everyday life. After that, it was succeeded by the children 's movement of Bang Jung-hwan and Jang Il-Soon of Wonju, and became a cooperative' Hansalim '. It is still the roots of many life movements in Korea. It can be said that the philosophy of Haewol Choi Si-Hyung constructed the ecology of mind that deeply recognizes the sacredness of nature and of all beings. It is truly a sophisticated society where you can cherish not only your body and mind but also the small things around you. In that sense, Choi 's idea is our precious asset to flower again today. 동학의 2세 해월 최시형은 스승 수운의 시천주(侍天主)를 계승하여 동학의 생명철학적 성격을 더욱 강조하였다. 최시형이 이해한 자연은 살아 있고, 생명력과 영적 활력으로 가득차 있으며, 또한 인간의 마음에 감응하는 기운으로 이해되었다. 최시형은 자연을 인간과 분리될 수 없는 감응하는 영적 실재로 이해함으로써 절대적 유일신을 설정하지 않고도 종교적 신앙이 가능하게 한 동시에 인간의 주체적인 마음의 활용을 보다 강조하는 수양론을 정립했다. 또한 그가 내놓은 천지부모의 사유는 다분히 종교적 체험의 용어일 수밖에 없는 ‘외유기화’의 사유를 보다 분명한 신앙의 대상으로 구체화함으로써 신비적 요소를 걷어냈다. 최시형은 스승의 내유신령과 외유기화를 심즉천과 천지부모로 해석함으로써 종교적 세속화를 꾀하는 한편, 보다 주체적인 수행법을 정립했던 것이다. 한편 최시형의 이천식천은 생명의 순환적인 상호 의존 관계를 알고, 그 질서를 깨뜨리지 않는 살림의 실천을 의미하며, 무엇보다도 자기희생을 의미한다고 해석할 수 있다. 또한 해월의 ‘경물(敬物)’은 신비로 가득찬 경이로운 마음의 회복, 어린아이 같은 순수성과 현자의 사물에 대한 깊은 시선에서 나온 생태적 감수성을 의미한다. 이러한 최시형의 생명원리는 구체적으로 양천(養天)의 생명살림으로 역사 속에서 나타났다. 이는 주로 사회적 약자에 대한 살림과 해방운동으로 나타나 계급해방과 여성해방과 어린이해방으로, 그리고 오늘날에는 원주의 장일순을 중심으로 한 한국적 생명운동으로 나타났다.

동학의 개벽사상과 새로운 문명

김용휘 원광대학교 종교문제연구소 2012 한국종교 Vol.35 No.-