• (The)Study of the Eastern Classic
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• no.43
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• pp.305-328
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• 2011

This study examines a study of communication factor in the Chinese augury bone, as a communication text, a communication history text and a communication thought text, in terms of sender message channel audience effects, interdisciplinary research. In many respects, it is generally accepted that the Chinese augury bone have been the generic references of the Oriental culture. Based on various research results about The Chinese augury boney as a communication text, this paper explores factors of communication text related with meta-communication as the definition of communication and a structure of communication, a method of communication. The Chinese augury bone consider graphic element as communication tool, its manager as sender or communicator, the record as message, the bone as channel, its reader as audience, text understanding and behavior as effects, the augury bone producer as journalist, the tying bone in a bundle as old style book. In the Chinese augury bone, one property of communication thought is that the political ideology, which is related to the strong and weak of the graphic style and determines the naming method of kings.

• 발명특허
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• v.7 no.1 s.71
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• pp.24-27
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• 1982

• Journal of Korean Medical classics
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• v.19 no.4
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• pp.226-240
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• 2006

1899년재상대후기적왕궁유지안양소둔발현료갑골문(年在商代後期的王宮유址安陽小屯發現了甲骨文). 갑골문시목전능근거적최가고적고대자료(甲骨文是目前能根據的最可고的古代資料). 십오만다편적갑골문중유흔다유관질병적내용(十五萬多片的甲骨文中有흔多有關疾病的內容). 근거갑골문가고찰질병적원인(根據甲骨文可考察疾病的原因), 질병적치료(疾病的治療), 질병적종류(疾病的種類). 갑골문적질병복사중가이관찰도수(甲骨文的疾病卜辭中可以觀察到首),목(目),이(耳),설(舌),치(齒),골등삼십다종질병(骨等三十多種疾病). 근현대인적질병종류상차불다(근現代人的疾病種類相差不多). 질병적치료자시의관(疾病的治療者是醫官), 궁명규소질신(宮名叫小疾臣). 재래무야시실제상적의관료(再來巫也是實際上的醫官了), 인병료무통과무술래치병(人病了巫通過巫術來治病). 상대시중국오천년역사상최미신적시대(商代是中國五千年歷史上最迷信的時代), 일체사정도향상제혹시조선점복(一切事情都向上帝或是祖先占卜), 안점복적결과래행동(按占卜的結果來行動). 생병적시후야시일양(生病的時候也是一樣), 단시만만지도(但是慢慢知道), 점복불시치병적호판법(占卜不是治病的好辦法), 소이도상대후기질병복사점점소료(所以到商代後期疾病卜辭漸漸小了). 재갑골문질병복사중적병인유상왕(在甲骨文疾病卜辭中的病人有商王), 왕비(王妃), 왕자(往者), 왕신(王臣), 기중대다수시유관상왕적질병적정황(基中大多數是有關商王的疾病的精況). 치료방법수선유약래치병(治療方法首先有藥來治病); 제이침래치료(第二鍼來治療); 제삼애구래치료(第三艾灸來治療);제사안마래치료(第四按摩來治療), 제오아과중유발치치료(第五牙科中有拔齒治療); 제육유접골적치료(第六有接骨的治療). 유갑골문중적질병복사가간출상대적질병종류(由甲骨文中的疾病卜사可看出商代的疾病種類), 치료방법(治療方法), 가이설상대적의학수평상당고(可以設商代的醫學水平相唐高), 저양적능력능구공고전국시대적의술(這樣的能力能구鞏固戰國時代的醫術), 작료한대능사출(作了漢代能寫出)"신농본초경(神農本草經)", "황제내경(黃帝內徑)"등명저적기초(燈明抵敵基礎), 동시장중국적중의학적시원추도상대적학절적근거(同時將中國的中醫學的始源推到商代的학切的根据).

• (The)Study of the Eastern Classic
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• no.68
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• pp.173-208
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• 2017

This study sorted out the political methods of the typical shell-and-bone inscriptions during early Western Zhou, the shapes and arrangements of Chan, Chak, and Jak, and the characteristics and description methods of shell-and-bone characters and also investigated the formation backgrounds and changing patterns of shell-and-bone inscriptions with a focus on the transmitted literature and actual shell-and-bone inscriptions. First, the transmitted literature contained records saying that Gogongdanbu told fortunes by burning tortoise shells during Proto-Zhou, but no Bokgap from those days had been excavated yet. The content of the divination focused on the periods of Kings Wen, Wu, and Cheng of Zhou, and the shell-and-bone characters of Juwon contained much content about Jugong those days. Second, there were some differences in the processing methods between Bokgap and Bokgol, but their origin could basically be found in the Joyeongjang form during middle Shang. In addition, it was found that they directly accepted the Bukchon type of Seomseo during late Shang and the divination method of the Proto-Zhou culture. Third, all of Bokgaps had a set of square Chan and rectangular Chak installed on the back, whereas all of Bokgols had a set of circular Chan and vertically thin Chak and were in the shape of a cat's eye. In terms of the Chan, Chak, and Jak arrangement, the Bokgaps were similar to those of Yinxu during late Shang, whereas the Bokgols had the characteristics of the Joyeongjang type during middle Shang. Finally, there were differences in the description methods of shell-and-bone characters according to the arrangement methods of shell-and-bone inscriptions. Some rules were found according to each of the parts. Bokgaps were placed horizontally so that Gapsu would face sideways. The middle sections of Bokgols were mostly placed horizontally with the Byeongbu and Seonbu facing downwards at Golgu to write downwards from right to left. This method was estimated to have something to do with "Sigo" in the divination process in The Rites of Zhou. It was inferred that the perceptions of divination changed in the process of arranging the rites and music institutions during early Western Zhou.

• Journal of Digital Convergence
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• v.14 no.10
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• pp.17-23
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• 2016

I think it is valuable to make Chinese ancient character 'Inscriptions on Bones and Tortoise Carapaces' hieroglyphics popular by combining with the digital. Because Chinese characters are ideograms, it has a huge visual effect. When it is thought over meanings with imaged data by using digital technology, it can be easier to conflate Chinese academia and humanities academia, moreover other academia that uses Chinese characters such as jurisprudence or business administration. I believe not only union of humanities and natural science in the global era can be the best example of the word 'consilience', which I mentioned before, but also people enjoy usability from educations, invention of learning contents or open learning to a cultural field by coming into wide use. Futhermore, it should contribute to changing the image of Chinese characteristics from existing difficult stereotype to positive image.

• Industry Promotion Research
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• v.5 no.1
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• pp.117-124
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• 2020

The purpose of this paper is to find out the origin and significance of Sipgan-Sipiji that Yinyang and five elements are assigned. By looking at the hypotheses that Sipgan-Sipiji may have originated from the ancient Chinese calendar, the contents of the materials recorded in the classical literature, and the records left in the Oracle bone script, we wanted to explore the starting point of Sipgan-Sipiji in Eastern humanities and social sciences that could never be overlooked. Through the literature review of Sipgan-Sipiji, the researcher believes that this code system was completed by Hwangje and his teacher Daeyo, who led paternal clan society in the latter part of the Chinese Neolithic Age, because of supporting the use of the October calendar associated with Sipgan, and because Sipgan in the Oracle bone script seems to keep the sacredness and at the same time to be used to document the time. I believe that this consideration of Sipgan-Sipiji will be helpful for future related research in the process of underlying the research effort of Myeongri Science, such as the security of the logic of the theoretical framework for the theory system and the proof through statistical social science techniques.

• Journal of the Korean Society of Costume
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• v.67 no.2
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• pp.101-115
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• 2017

Ancient documents, characters, and relics are the utmost important materials when it comes to researching ancient clothing. Of these, the ancient characters explain the contents of the time, which makes it an objective historical record. China has hieroglyphics, such as oracle bone inscription and bronzeware script, which existed in Sang[Eun] Ju era. This character is formed by a simple line and detailed drawing, showing the object or the concrete form and characteristics, so the reader can understand the meaning. Oracle bone inscription and bronzeware script, which are written in pictograph, include contents that help to grasp the original shape and form of ancient official hats. Chinese characters Geon(巾, 건) Byun(㝸, 변) Myun(免, 면) Mo(冒, 모) Ju(冑, 주) and Kwan(冠, 관), which are the names of the official hats, have been researched, and Mi(美, 미) Ryung(令, 령) Wang(王, 왕) and Hwang(皇, 황), which are the characters related to the official hats, have been studied. Geon(巾, 건) switched its form from shape of material around waist to wraping wearer's head. Byun(㝸, 변) is a hat with decoration, and Myun(免, 면) is in form of a helmet with ornaments. Mo(冒, 모) in bone script looks like a hat with decorations on each sides, but in bronzeware script, it is more like a simple round hat Ju(冑, 주) covers one's head and has decorated ornaments, and The Kwan(冠, 관), which is now a common name of official hats, is not shown in oracle bone inscription or bronzeware script, It might have been used later than the other two types of hats. As for the related Chinese characters, Mi(美, 미) is in the shape of a feather decoration, Ryung(令, 령) is similar in shape to the letter 'A', and Wang(王, 왕) is in shape of simple hat from 령 with decorations. Hwang(皇, 황) is like a Wang(王, 왕) hat, but with fancier decorations. Oracle bone inscription and bronzeware script show the original form and shape of ancient hats.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• The Critical Review of Religion and Culture
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• no.31
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• pp.141-172
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• 2017

The objectives of this paper are to investigate hunting, stock raising, sacrifice recorded in the oracle bone inscriptions of Shang Dynasty. I want to raise two basic questions. First, what were the functions of hunting, stock raising, sacrifice, which constructed the world of life in Shang Dynasty? Second, what were the relationships of gods, men, animals derived from them? These questions are brought up to how the commoners of Shang Dynasty build the world and perceive it. I adopted positively prevalent theories for answering those questions. I am particularly provided with Michael J. Puett's insightful remarks in this presentation. He criticizes the previous viewpoint that the relationships of gods and men in ancient China were harmonious and mutually respondent. According to him, in the ancient way of thinking of China the world of gods was full of whimsical and unpredictable power and also contained the risks, which led to disaster to the human world. So it is needed to be controled in a certain way. The sacrifice and the divination must have been instruments for controlling it in ancient China. In the same vein his arguments can be applied to the special connotations of hunting and stock raising, by the benefit of which I developed my own ideas in this paper. The conclusions are as follows. First, Shang dynasty tried to suppress the latent danger of two worlds. The nature represented by animals and the world of gods were respectively considered as the unknown domains, which is to threatening human life. Hunting, stock raising, sacrifice were the ways and means of controlling these two domains of power, which cause chaos in life. Second, the relationships among gods, men, animals had various functions and changed their status role, depending on the circumstances. Hunting and stock raising were important methods to domesticate animals with violence. In this domestication process animals became "victims" but animals are also to be the messengers to gods through being slain in the sacrifice. In this way animals are both inferior and superior to men and hold a unique status between gods and men.