• 한국HCI학회:학술대회논문집
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• 2006.02b
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• pp.147-155
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• 2006

최근 동양사상은 사회, 문화 전반에 걸쳐 활용되고 있으며 디자인 분야에 적용하려는 연구 역시 지속적으로 이어져오고 있다. 이러한 맥락으로 볼 때 동양사상과 인터페이스의 관계에서도 음양오행, 팔괘, 하도낙서 등의 기본원리에 의한 적용이 가능하다고 유추할 수 있으며, 우주 만물의 조화와 균형을 추구하고 있는 동양사상을 사용자 인터페이스에 적용한다면 사용하기 쉬움과 어려움의 균형이 적절하게 조화를 이루어 인간이 보다 자연스럽게 사용할 수 있는 UI가 개발될 가능성을 가지고 있다고 할 수 있다. 본 연구는 구궁. 팔괘의 의미에 따른 모바일폰 메뉴 구조를 통하여 단순히 사용빈도가 높거나 유사한 항목간의 관계, 기업의 마케팅을 위한 관계 설정이 아닌 각 기능이 가지고 있는 본질적 의미를 팔괘로 해석하고, 구궁에 적용함으로써 질서와 조화를 갖춘 메뉴 관계를 형성하고, 이를 통해 인간이 보다 자연스럽게 사용 할 수 있는 UI를 제언하고자 하는 목적으로 진행되었다. 연구방법으로 음양오행, 주역의 팔괘 등을 체계적으로 수용하고 있으며, 구궁이라는 9개의 공간에 의미와 시간의 요소를 조합하여 해단함으로써, 인간사 전반에 걸친 해석이 가능한 '기문둔갑'이라는 동양학문을 제시하고, 이를 토대로 사용자 인터페이스와의 관계를 밝히고 적용가능성을 설명하였다. 사례연구로 $3{\times}3$ 메뉴구조의 모바일폰 디스플레이 인터페이스에 기문둔갑의 기초인 구궁, 팔괘를 적용하는 방법을 설명하고 디자인전공자 30명의 설문으로 얻은 사용자 멘탈모델과 비교 분석하여 디자인에서의 동양사상 활용 가능성을 설명하였다.

• The Journal of Korea Institute of Information, Electronics, and Communication Technology
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• v.4 no.2
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• pp.141-151
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• 2011

This paper aim at producing a Digital Modeling of the science of divination using a study of a new method with a mathematical function on "Lak-seo nine palace". For that goal, we must study a new law of moving forward and a new common difference on 'Lak-seo nine place'. We call this "the method of HLMF and NCD". Therefore, When drawing up 'a plan of Lak-seo nine palace', we will provide convenience in the field, so we don't make it by handwrite, but will produce it by a digital mode.

• Proceedings of the Korea Society of Design Studies Conference
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• 2005.10a
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• pp.60-61
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• 2005

• Journal of Physiology & Pathology in Korean Medicine
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• v.32 no.4
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• pp.197-210
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• 2018

In order to clarify spatial meaning of Meridian and Collateral theory(經絡學說) within the human body. Meridian Divergence(經別) was studied mainly on "Miraculous Pivot(靈樞) - Meridian Divergence section(經別篇)". Furthermore, the meaning of Meridian Divergence(經別) was investigated based on Symbolic Mathematical Study(象數學). Firstly, Meridian divergence(經別) is associated with brain and Viscera and Bowels(臟腑) which are located in the Central Palace(中宮, Zhong Gong). It draws that Meridian Divergence(經別) is a theory based on Nine Palace(九宮, Jiugong), the spatial theory of Symbolic Mathematical Study(象數學). In this system, Viscera and Bowels(臟腑) were included in Meridian and Collateral(經絡). Secondly, the Central Palace(中宮, Zhong Gong) imparts functionality to Nine Palace(九宮, Jiu Gong). Therefore, brain and Viscera and Bowels(臟腑) in Central Palace(中宮, Zhong Gong) supply Qi and Blood(氣血) to whole Meridian and Collateral(經絡) and also control each Meridian and Collateral(經絡) through Twelve Meridian Divergences(十二經別). Meridian and Collateral Theory(經絡學說) is the theory of Body space. The basic theory of Twelve Meridian Vessels(十二經脈), Three Yin and Three Yang(三陰三陽) signifies six areas of human body space. And Fifteen Collateral Vessels(十五絡脈) connect the six areas of the Twelve Meridian Vessles(十二經脈) through Six Harmonies(六合, liu He). In addition, Meridian Divergence(經別) is also based on Nine Palace(九宮, Jiu Gong). Thus, Meridian and Collateral(經絡) classifies and organically integrates the human body space that is filled with Qi and Blood(氣血) by applying the theories of Symbolic Mathematical Study(象數學). Recently presented Morphogenetic field hypothesis resembles Meridian and Collateral theory(經絡學說). However Meridian and Collateral theory(經絡學說) is considered to be the substantive concept that has relation to treatments based on Meridian points(經穴) which contain the spatial information of Meridian and Collateral theory(經絡學說).

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.5
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• pp.851-856
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• 2002

All creatures are living in the space and time. As the space and time are prior to experience, they are preconditions for an incident to happen and preconditions for each other to coexist as well. Therefore, time can be recognized through the change of space and the space can be understood by the passage of time. In western philosophy, the space was understood as an object, place, interval, mind and etc. In oriental philosophy, even though one space is just a part of bigger space, the space may represent the universal space, and the various spaces are no more than a space. The space itself doesn't have any color, form, beginning and end, or liu-he(六合). However, it is the biggest concept that we can find everywhere. In order to understand the space, we need to find our position by expressing subjective positions like above and below, left and right, before and after, and objective positions like high and low, east and west, south and north. In oriental philosophy, the sun is the standard point in finding position; its front side is south, the backside is north, the left side is east, the right side is west, the upper side is south and the lower side north. Based on the finding position which is stated above and by taking each characteristics of he-luo-xi-wen(河洛羲文) and interrelations among them, the space can be modeled. Followings are the results obtained from this study: Tian doesn't fill in west and north. Di doesn't fill in east and south. Tian-dao(天道) turns to left, and Di-dao(地道) turns to right. There is no direct way to get to Dui-chong-fang without passing by Zhong-gong(中宮). The solid figure of eighty-one Bian-ju(變局) and sixty-four Gua-tu(卦圖).