급성 충수염

김익수 한국의학사 1985 診斷과治療 Vol.5 No.8

韓ㆍ中 儒學者들이 계승한 孔子의 易學思想

김익수 한국사상문화학회 2008 韓國思想과 文化 Vol.43 No.-

This research is a fundamental study to rediscovering the value of the chapter “Geys” written by Confucius himself in the Book of Divination. This chapter is considered as the core concept of Confucius divination. Korean and Chinese Confucian scholars officially accept and inherit this stands that “Gyesa” reflects the essence of the idea of Confucius’ divination. In the conclusion of the second part of “Gyesa” from the Book of Divination, ‘description of divination’ takes an opposite patterns of the contents of the original edition. It consists of 3 steps as follow: First Step: The description of divination is so extensive that almost all subjects are included. That is, three elements of tao, the tao of heaven, the tao of earth and the tao of mankind, are included. It suggests that the tao is changeable; therefore, it is the causes for the good and ills. Second Step: This part of the chapter fundamentally takes the position in the center of the beginning and end to see the true nature of causes of incidents according to the description of divination. Third Step: The divination can neglect the reading of books. The change of the tao of divination is so vary that one cannot define a common rule. It means that one cannot achieve tao by being obsessed to the study of divination itself because there always are possibilities for the good and ills, regrets, stinginess and conflicts of interests. The fundamental intention of this study is to seek the true meanings of the chapter “Gyesa.” “Gyesa” is respected and inherited because it was a work of Confucius himself in Ch’eng I’s Compilation of Divination of Sung dynasty while Chu Hsi critically accepted the idea in his True Meaning of the Book of Divination. Because of the inevitability of the improvement of order, Gueon Geun(1352~1409), Yi Hwang(1501~1570), Geong Yak-yong(1762~1836), Bak Yong-jae(1920~ ) of Korea inherited the concepts of “Gyesa,” after the correction and repletion to consult of the ‘pattern of translation.’ The purpose of these developments is to understand the true meaning of Confucius’ idea on divination. At the same time, it aims to inherit the settlement and consolidation moral and ethics in a futuristic manner. 『주역』 「계사전」은 孔子作이며 孔子易學의 진수임을 韓ㆍ中 儒學者들이 공인하고 전승하여 왔음을 재인식시키고 본원적으로 硏究 하려고 한다. 『주역』 「계사하전」 5장은「계사전」 전체를 마무리하고 있는데 ‘易의 글됨(易之爲書)’은 종전(改正前)체재의 서차(序次)와는 정반대인 3단계의 순서로 구성되어 있음을 알게 된다. 제1단계 ; 易의 글됨(易之爲書)이 너무나 방대하여 모든 문제들이 그 속에 내포되어 있다. 즉 하늘의 道(天道), 땅의 道(地道), 사람의 道(人道) 등 三才의 道가 들어 있다는 것이다. 그리고 道에는 변동이 있어서 吉凶이 생겨나는 要因이 있다고 하였다. 제2단계 ; 易의 글됨(易之爲書)을 볼 때에 일의 단서(事端)를 本原으로 하여 그 마침(終)과 처음(始)의 中을 잡아서 이를 살펴본 것으로 본질로 삼고 있다. 제3단계 ; 易이란 책(글)은 멀리할 수 가 없다. 易道의 변화는 千變萬化하니 일정한 常法을 정할 수 없다. 吉凶이 생기고 후회와 인색함과 利害가 생기니 그렇다고 가까이만 해도 얻는 게 없다는 내용이다. 본 연구는 「계사전」의 참 뜻을 窮究함이 본래의 의도이다. 「계사전」이 孔子作으로 존중하고 계승한 宋代 程颐의 『易傳』과 朱熹의 『周易本義』도 비판적으로 수용하고 序次의 改修에 따른 必然性 때문에 한국의 權近(1352∼1409), 李滉(1501∼1570), 丁若鏞(1762∼1836), 朴用載(1920∼현)의 釋義樣相을 참고로 하여 수정보완하며 계승한다. 이는 본원적으로 孔子의 진의를 바르게 이해하기 위함이며 미래지향적으로 도덕의 정착을 위한 목표를 두고 계승하혀고 한다.

인류의 시원사상인 桓易에 관한 연구 ― 『천부경』을 중심으로 ―

김익수 한국사상문화학회 2012 韓國思想과 文化 Vol.65 No.-

동방문명의 정체인 『환단고기』에 보면 인류의 역사는 나반(那般)과 아만(阿曼)으로부터 시작되었다고 하는데 두 사람은 북극수(北極水)의 조화로 출생했다고 한다. 이 두 사람은 꿈에 삼신상제(三神上帝)님의 가르침으로 혼례(婚禮)를 올려 인류의 어버이가 되었다고 한다. 이들의 후손들이 아홉종족(九桓族)으로 이루어졌다고 하며(『三聖記』하), 여기에서 환(桓)의 내원은 하늘에서 내려온 천광명(天光明)을 상징한다. 이를 받은 최초의 나라가 환국(桓國)이다. 이 때의 통치자가 바로 환인(桓仁)이다. 이 환인천제는 구전으로 환인오훈(桓仁五訓)으로 백성들을 교육하고 통치하였으며 우주조화의 원리인 조화경(造化經)인 『천부경』으로 사상적 기반이 굳혀갔다. 『천부경』은 비록 81자(字)로 구성되었지만 무궁무진한 우주조화의 비밀을 간직하고 있고 심오한 철학과 인류원형문화의 위대한 보고라고 할 수 있다. 『천부경』은 하나(一)의 철학이며 역(易)은 『천부경』의 원리를 부호화한 것이다. 하늘, 땅, 사람의 삼재(三才)사상이 들어 있다. 윷놀이, 장기, 바둑놀이 문화도 모두 『천부경』에서 나왔으니 우리 상고대인의 희원(希願)이 여기에 들어 있다. 사실상 육십갑자의 원리가 나왔으며, 또한 『천부경』 속에는 수(數)가 내재해 있어서 환국말(桓國末)의 6세대 구을리(邱乙利)시대에 먼저 역(曆)이 나와 농사에 참고하였다. 세시풍속에 따라 예절교육도 나왔다. 또한 역이 나왔으니 이른바 “환역(桓易)”이다. 배달국 때에 제5세 때에 복희의 선천역의 출현을 촉진시켜 동북아사상의 근원사상을 구축케 하였다. 부언컨대 복희가 역학사상의 시단을 열어 통치원리를 전개한 것이 중국의 황제를 훨씬 앞선다. 동이인에 의하여 건국된 주(周)나라의 문왕은 역시 동이인(東夷人)으로 후천역(後天易)으로 이른바 문왕후천팔괘(文王後天八卦)를 출현시켜 후천(後天)세계를 활짝 열었다. 춘추시대에 이르면서 또한 동이인인 공자에 의하여 십익으로 서술역을 보완하니 도덕적, 철학적 역으로 전환되니 인문이 밝아진 것이다. 21세기에는 동북아시대가 열린다고 한다. 우리 동이인들이 동인(東人)의식으로 하나가 될 때에 우리 한민족이 주축이 되어 홍익인간이념으로 인류평화의 주역이 될 것이 확실하다고 전망해 볼 수 있기에 첫 단계로 환역의 연구는 매우 의의가 있다고 생각한다. According to the Hwandangogi (Records of Ancient Korea) the standard of the Asian civilization, human civilization began with Naban and Aman who were born from the harmony of North Pole Water. They got married by the guide of the Heavenly Emperor of Three Gods and became the parents of all human beings. The descendents of then created 9 Hwan tribes (Record of the Three Sages 2). The meaning of Hwan in this record symbolizes the heavenly brightness from the sky. Hwanguk was the first nation inherited this symbol. Hwanin was the ruler. Heavenly Emperor Hwanin educated and ruled the people with the ‘Five Lessons of Hwanin’ in oral tradition. He consolidated the ideological foundation with the Cheonbugyeong (Heavenly Script) the script of harmony, which explains the harmony of the universe. Even though the Heavenly Script consists of 81 characters, it contains the infinite secrets of the harmony of the universe. This book is the great treasure because of the profound philosophy and the origins of the human civilization. Heavenly Script is the thought of oneness divination is the codification of the elements of this book. There is a thought of three elements, heaven, earth and human. The source of the entertainment for Korean ancient people also is this book since game of yut, Asian chess and the game of go came from this book. Also Heavenly Script contains the concept of numbers. The sixth generation Gueulri era of the later Hwanguk invented calender to help agriculture and the birth of the ritual education according to the seasons. Divination was invented, too. This is so-called ‘Hwan Divination’. ‘Hwan Divination’ stimulated to develop the ‘Advanced Heavenly Divination’ of the Fu-shi, the fifth ruler of Baidal State. It became the foundation of the thoughts of the Northeast Asia. Fu-shi was the first one to open the era of political control with the ideology from the divination and it was earlier than Chinese emperors did. Men of the East (ancient Korean) established the kingdom of Zhou and King Wen was also a man of the East and he open the later heavenly era with the ‘Later Heavenly Divination’. At the time of Spring and Autumn Period, another man of the East Confucius opened the new era of humanities by supplementing with ten wings to convert earlier divination into a ethical and philosophical divination. In the twenty-first century, the era of Northeast Asia will come. The men of the East need to united as one. Korean ought to be the center of union and become the leaders of the world peace with the ideology of the benefit for all. This is why the study of ‘Hwan Divination’ is so significant as a beginning.

韓國産 참복亞目 魚類

金益秀,李完玉 全北大學校 基礎科學硏究所 1991 基礎科學 Vol.14 No.2

韓國産 참복亞目 魚類를 4科 10屬 24種으로 分類하여 科, 屬 및 種 檢索表를 作成하고, 1986년 부터 1990년 까지 채집한 17종에 대하여 計數, 計測形質, 外部形態, 體色 그리고 採集地域 등을 기록하였다. 이중 Lagocephalus gloveri Abe et Tabeta 1983, 와 L. wheeleri Abe, Tabeta et Kitanhama 1984, 를 한국 미기록종으로 記載하면서, 國名을 "흑밀복"과 "은밀복"으로 각각 명명한다. Takifugu chinensis(Abe)는 1949년 Abe가 부산표본을 paratype으로 사용하여 기재 보고 하였으나, 최근의 한국산 목록에 포함되어 있지 않아 본 연구에서 이 종을 추가하고, 한국명으로 "참복"으로 제안한다. 우리나라에 분포하는 참복亞目에 해당하는 종의 대부분은 日本과 中國에도 분포하고 있지만, 그 가운데 황복 T. obscurus, 황점복 T. flavidus와 바실복 T. basilevskianus 3종은 한국의 黃海와 중국의 海域에만 출현하고 있어 주목되었다. Twenty four species belonging to 10 genera and 4 families in the suborder Tetraodontoidei in Korea were reviewed and provisional keys to species, genera and families are provided. Among them available specimens of seventeen species in this taxa collected during 1986 to 1990 from Korean waters were examined and recorded on the morphometric characters, their body color and collection sites. And two species are reported for the first time to Korea with their descriptions and figures: Lagocephalus gloveri Abe et Tabeta, 1983 and L. wheeleri Abe, Tabeta et Kitahama, 1984. Takifugu chinensis Abe, previously recorded from Pusan, Korea as paratype locality but not included in the list of Chyung, 1977, is listed in the present paper with the new Korean name, "Chambok". Many of this taxa are also distributed throughout the waters of China and Japan. But it is found that the distribution of three species of genus Takifugu are restricted only to the west coast of Korea as well as to the adfacent waters of China in the Yellow Sea; T. obscurus, T. flavidus and T. basilevskianus. Taxonomy and distribution of this taxa were discussed with refences to the information obtained so far.

소득처분에 대한 소고

김익수 서울市立大學校 經商大學 稅務學科 1990 稅務學論集 Vol.3 No.-

소득처분에 대한 소고

韓國敎育思想史를 통해 본 현대교육의 당면과제

김익수 한국사상문화학회 2010 韓國思想과 文化 Vol.51 No.-

Filial piety is Korea’s traditional thought since the ancient time. The Three Kingdoms period inherited this traditional thought. With this traditional thought as a foundation, Goguryo’s Taehak and Baikje’s Taehak taught the Five Classics of Confucianism. The curriculum emphasized the Study of Benevolence and the Study of Filial Piety in the Five Classics of Confucianism to educate the students to learn li and chi as one that consolidate the thought of Korean filial piety. Silla’s Gukhak emphasized the study of benevolence and filial piety making the studies of Analects and Book of Filial Piety as the general requirements by the government. Goryo’s national college Gukjagam also inherited this tradition while adopting the thought of filial piety of Yuan Dynasty. During Joseon Dynasty, the Book of Elementary Education replaced the Book of Filial Piety as a national requirement because of the boom of the study of Chu Hsi. Family Rituals of Chu Hsi became a part of everyday life and the foundation for the study of Chu Hsi was well established. As the national educational institutions, Seongyunguan in the capital educated the Four Books of Ancient China and Five Books of Confucianism while Four Colleges in the capital and Hyanggyo in the regions educated the study of Confucian classics. The study of benevolence and filial piety became so important and it became a world standard. King Sejong the Great published and circulated the Diagram for the Three Bonds to make political and educational aims as one with the ideas of filial piety, loyalty and devotion. During the era of Jeongjo, he communicated with people as a policy of consolidation with the publication of the Diagram for the Moral Rules to Govern the Five Human Relationship. Korea faces the crisis with confusion caused by the destruction of the substance of education from the total collapse of filial piety that is the framework of Korean traditional educational thought since the modern period, which is the time that the Western educational thoughts were adopted with criticism. The crisis in education causes the total crisis in government policy. Finally, the Law of the Headship of Family revised in 2005 in a wrong way to make the moral system unreliable. On August 3, 2007, the “Law Related to Encourage and Support Filial Piety” promulgated and the Governor of Chungnam Province promulgated the “Ordinance Related to Encourage and Support Filial Piety in Chungnam” in July 20, 2008. This trend continues to spread out to all the regional and local governments. The codification clarifies that all preschools, elementary schools, junior‐high schools and high schools must educate the subject of filial piety as well as the continuing education. Korean education needs to shift the paradigm with revitalizing its substance to make this change as the stepping stone. 효(孝)는 우리의 고유사상(固有思想)이라고 한다. 삼국(三國)시대로 이어져 傳承해 온 고유사상의 바탕위에 고구려의 태학(太學), 백제의 태학(太學)에서 五經중심의 교육을 하였는데 五經속에 내재(內在)한 仁學과 孝學을 공부하여 겉과 속(表裏)이 일체(一體)가 되는 한국의 효사상으로 확고해졌다. 신라의 國學에서는 「論語」와 「孝經」이 국책적 교양필수과목이어서 仁孝교육이 철저하였다. 고려(高麗)의 대학인 國子監에서 이를 계승 발전시켜는데 원(元)나라의 효사상도 수용되었다. 조선조는 朱子學의 열풍으로 「孝經」 대신에 「小學」이 중시되어 국책교과가 되었고, 朱子家禮가 생활 속에 자리를 굳혀지면서 주자학이 정초가 세워졌다.官學으로는 중앙의 成均館에서는 사서(四書), 오경(五經)을 공부하고, 四部學堂과 지방의 향교(鄕校)에서도 경학(經學)공부를 통한 仁孝교육이 절대적이어서 감히 세계적이라고 할만하다. 세종대왕은 국책으로 「三綱行實圖」를 편찬 보급하여 孝·忠·烈을 가치체계로 政敎를 一致시켰다. 中宗 때는 「二倫行實圖」로 보완하였고, 正祖때는 「五倫行實圖」로 이른바 통합정치로 국민과 소통되었다. 근세에 이르면서 서구교육사조의 비판없는 수용으로 전통적인 교육사상의 골격인 효사상이 완전히 붕괴되어 교육의 본질이 실종되어 위기를 맞고 있다. 교육위기가 총체적인 국정의 위기를 초래시키고 있다. 2005년 호주제 개악(改惡)이후 도덕적 기조가 부실해져서 2007년8월3일에 대통령령으로 “효행장렴및 지원에 관한 법률” 이 공포되고, 2008년 7월 20일 충남도지사는 “충남 효행장려 및 지원에 관한 조례‍”를 공포했으며 각지자체에서도 연속되고 있다. 교육에 관한 주요조항이 유치원 초, 중, 고등학교에서부터 교육을 해야 하고, 사회교육에서도 효행교육을 해야 한다고 명시하였다. 이를 버팀목으로 하여 교육의 본질을 회복시기 위하여 반전(反轉)시키는 기회로 삼자.

韓國의 朱子學 受容과 그 展開에 關한 論究 : 主로 麗末鮮初를 中心으로 Mainly the last era of Koryo and the first one of Chosun

金益洙 건국대학교 1981 論文集 Vol.13 No.1

Neo-Confucianism can be called "physical science" or "ethics". This eventually means the philosophyical system of confucianism which was commenced by confucius. Infact, Neo-Confucianism suggested the theory of Neo-Confucianism to that of confucius and Mencius. The major reason for the Neo-Confucianism in "Song" of China lies in the following two factors; one is external element of political and social causes and the other internal element of ideological causes. The formation of Neo-Confucianism in the era of "Song" was much influenced by Buddhism and Taoism and yet was integrated the establishment of independence in the sense of Confucianism. When we take a close look at the process of Neo·Confucianism formation in the era of "Song", "Ch'i; material force" theory by such individuals as "Chou Lie Chi, and Chang Heng Ch'u" is first and "Li, principle by Ch'eng I Ch'uan" and "Chu Hsi" (1130-1200) came into being next, and "Hsin Hsu¨en" by "Lu Hsiang Shan" and Yang Tzu-Hu was followed. This study in going to take a good look at the formation and development of Neo-Confucianism in Korea. (1) The formation of Neo-Confucianism in the later era of Koryo Dynasty. Since the King "Ch'ungnyoˇl"(the 25th King of Koryo 1275-1308), Neo-Confucianism was studied and understood firstly by "An Hyang" (1243-1306) and then by "Baek Yi Chung", "Wau Tak", "Kwuen Boo", Lee Je Hyun", "Yi Saek" and "Chong Mong Chu". The characteristics of confucianism of Koryo era can be seen in the parley among confucianism, Buddhism and Taoism, but after that the Neo-Confucanism was accepted and recongnized and in the mean time Taoism and Buddhism were being rejected. Shortly after this, new learning began coming up with influence by Taoism of "North Song" and Chutzuism (Chinese Dualistic Philosophy) of "South Song". There were two classes of Confucianist at the later era of Koryo Dynasty; one who studied in Peking of "Yu¨an" and the other who studied in Nanking of "Ming". And those who studied in "Yu¨an" got the knowledge both on Neo·Confucianism and literal sentences, and on the other hand rising scholars such as "Chong Mong Chu" (1337-1392), "Chong To Chien" (1342-1398) and Kwon Kuen (1352-1409) firstly formed Neo-Confucianism in our country. Especially, "Chong Mong Chu" not only occupied a form position in Korean history on Confucianism but also he was called as the Father of Korean Neo-Confucanism and "Kil Jae" (1352-1419) is renouned for the fidelity to his principle. (2) The formation and development of Neo-Confucianism in the early era of "Yi Dynasty". After Koryo Dynasty came to an end, "Yi Dynasty" began to develop the conversion of ideology; admiring for Confucianism and rejecting Buddhism. Consequently, the Confucianists of "Yi Dynasty" could set up new type of learning based on faithful, rational and moral thoughts for the formation of Neo-Confucianism. But in Korea Neo-Confucianism and Taoism are distinguished from each other. The learning and spirits of "Chong Mong Chu" at the later era of Koryo Dynasty were handed down developing to "Kil Jae", to "Kim Sook Cha" (1398-1456), to his son "Kim Kuing Pil" (1454-1504), to "Chong Yeo Chang" (1450-1504), and handed down from "Kim Kuing Pil" to "Cho Kwang Cho" (1482-1519) this sort of scholastic mantle may be regarded as a real vein of Korean Neo-Confucianism.

朱子의 易學思想硏究(II) : 原卦論을 中心으로

金益洙 영남철학회 1989 哲學論叢 Vol.5 No.-

왕종개 Cobitis longicorpus의 地理的 變異

金益秀 全北大學校 基礎科學硏究所 1981 基礎科學 Vol.4 No.1

우리나라 南部地方의 여러 河川에서 採集된 Cobitis 屬魚類 橫珽型을 分類學的으로 檢討하였던 바 調査標本은 모두 Cobitis longicorpus로 同定되었으며, 그들의 분측정문, 骨質般 및 生物側定値 地理的 集圈에 따라 差異를 보였으나 亞種으로는 分類되지 않았다. 특히 분측정문은 地理的으로도 뚜렷한 差異을 보였는데 이러한 變異는 本 種이 살고있는 河川의 生態的 條件에 따라 다르게 나타나는 점으로 보아 棲息處變異라고 본다. 그리고 本 種은 우리나라의 小白山脈과 盧嶺山脈 二南의 全水城과 南部島嶼地方에서도 分布한다는 事實은 動物地理學的 立場에서 볼 때 크게 注目된다. The taxonomical review was conducted on the cross band type of the Cobitid fishes which were collected in several streams in the southern parts of Korea from 1973 to 1980. The morphological variations exist among some geographic populations, but all populations were identified with monotypic species, Cobitis longicorpus K_IM, C_HOI and N_ALBANT, 1976, because the pattern of geographic variation in one trait is not trait is not necessary paralleled by variation in another hand, color patterns on their body sides exhibit considerable geographic differences, which are regared as habitat variation adapted to the ecological conditions of the stream. It is remarkable on the zoogeographical viewpoint that the present species is didtributed in the all waters of the southern part of the Sobaik Mountains and Noryeong Mountains and some islands of southern part in Korea.

韓國産 망둑어 亞科 魚類의 分類學的 再檢討

金益秀,李鎔周,金容億 全北大學校 基礎科學硏究所 1987 基礎科學 Vol.10 No.1

Thirty three species belonging to twenty genera in the subfamily Gobiinae of Korea were reviewed and key to species and genera were provided. Among them twenty seven species captured during 1985-1987 were examined on the cephalic sensory canal systems for the taxonomic review, and classified into 4 groups based on the presence or absence of the canal and their canal pore patterns. It was confirmed that the pore patterns of preopercular and anterior ocular-scapular canal were important in the diagnosis of gobiid genera or species and in the discussion of the specialized species group. It was considered that the genus of Acentrogobius masago should be transferred to Pseudogobius from Acentrogobius, because A. masago was more similar to P. javanicus than to A. pflaumi and its congeneric species in their cephalic sensory canal systems. Some populations of Chaenogobius annularis and Acanthogobius lactipes showed the geographical variations in cephalic pit organs and the number of predorsal scales. The endemic gobiid species was not found the Korean waters, but some species showed a disjunct distributions between the west and the east coast waters in Korea. The south coast was inhabited by the abundant species including twenty seven species of seventeen genera. The genera of Acanthogobius, Chaenogobius, and Chasmichthys were considered to be the common genera in Korean waters.