• Cross-Cultural Studies
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• v.23
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• pp.383-418
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• 2011

The purpose of this research is to find out how the Chinese Bronze Epigraphy has developed and how it has influenced the Chinese Academic field. The Chinese Bronze Epigraphy started from the Han dynasty, however it didn't reach the professional academic stage. After the Song Dynasty it started to be studied in full scale. Therefore, it is reasonable to see that the start of the study of bronze was from the Song dynasty. In the Qing Dynasty, the study in Epigraphy was extended on again. ShuoWenJieZi that was written by XuShen in the Han Dynasty. KaoGuTuShiWen that was written by $L{\check{u}}DaLin$ in the Song Dynasty. ShuoWenGuZhouBu that was written by WuDaCheng in the Qing Dynasty. JinWenBian that was written by RongGeng in the Republican era. This thesis examines the contents of ShuoWenGuZhouBu and JinWenBian and then synthetically compares and analyzes them. The conclusion of this study is as follows. It cannot be denied that ShuoWenJieZi and KaoGuTuShiWen significantly affected the birth of ShuoWenGuZhouBu and JinWenBian.

• Cross-Cultural Studies
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• v.31
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• pp.217-240
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• 2013

The Chinese Bronze Epigraphy is based on the study of the Ancient Bronze, which is excavated from the ground and it is also related to Archeology and Historical Science as well. From the Han dynasty, to the Song dynasty and to the Qing dynasty. Chinese Graphonomy had a splendid development. Including ShuoWenJieZi in the Chinese Graphonomy and the study of Bronze got a shining improvement. ShuoWenJieZi as a key for deciphering ancient Chinese characters. With constant reference to the ShuoWenJieZi, Qing scholars pioneered the earliest large scale interpretations of bronze inscriptions. Several Qing Dynasty ShuoWen scholars such as a WangYun and DuanYuCai have made research in the Bronze Epigraphy. Through this research, we can figure out whether there is any relevance between the traditional study of Epigraphy and the Qing dynasty's.

• Journal of Sasang Constitutional Medicine
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• v.32 no.4
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• pp.118-128
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• 2020

We report 1 case about Mangeummunmu-tang gagambang that was used for a Taeeumin patient with diabetes mellitus. We treated a Taeeumin patient who was diagnosed with diabetes at another hospital two months ago. We considered his Sasang constitution as Taeeumin and prescribed Mangeummunmu-tang gagambang. The improvement of his diabetes was evaluated by improvement of his symptoms, results of blood sugar test, bone muscle mass, body fat, body fat rate of inbody test and the results of Blood test & urine test. The evaluation index of the patient's disease has all improved since treatment after Mangeummunmu-tang gagambang medication.

• (The)Study of the Eastern Classic
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• no.41
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• pp.385-406
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• 2010

Lee Byeong-hun was introduced to Hanjuhak when he was taught by Myeonwoo Gwak Jong-seok. It is assumed that Hanjuhak circles had a certain influence on formation of his ideas in that they had liberal tendency at that time. Lee Byeong-hun accepted Geummungyonghak developed by Gang Yu-wee of China and participated in Confucian Science Movement while excluding Confucianism. After he accepted western civilization and the ideas of Gang Yu-wee, no traces of Hanjuhak was found in his writing, but it is assumed that Hanjuhak might work as a nutritious element for his ideas. He thought that religious nature of Confucianism could be revived only when he left Neo-confucianism which changed Confucianism into a philosophy by insisting reason instead of God. So, he respected Confucius as a religious founder and left such concepts as reason and respect which were considered important in Neo-confucianism and valued disposition and faith in "Jungyong", a doctrine of the Mean. He considered Confucianism as religious and joined in religious practices such as praying and reciting scriptures. He insisted that filial piety indicates a filial son of the Heaven when interpreting the following passage: Shun (Chinese leader) is a filial duty, which is assumed that he was influenced by Christianity. He respected Confucius as the only religious founder and God as the God to make Confucianism a religion. It is believed that he considered only Confucius as a founder instead of traditional Confucian sages as religion such as Buddhism and Christianity has one founder. God he thought is related with the God in Christianity and furthermore accepted reincarnation of Buddhism which is contrary to Confucian ideas. According to "Gyeongseol" by Lee Byeong-hun, it was believed that he was engaged in religion based on a faith that Confucianism is a religion rather than he pursued Confucianism as a religion to find out a way of its survival.

• Journal of the Korea Fashion and Costume Design Association
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• v.11 no.2
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• pp.33-42
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• 2009

The purpose of this study was to research the development of jacquard fabrics by the Bi-Dan patterns of Dan-Chung as one of the traditional korean symbols. For performing this design study, it designed a surface design of the geometric images in Bi-Dan patterns using by EAT Jacquard Textile CAD system and simulated to fabrics for the clothing & bags. To consider the modern image of Bi-Dan patterns in the Dan-Chung motives, the theoretical background was made on the basic elements, compositions and symbolic meanings of Dan-Chung patterns. To merchandise the fashion items and see the visual image, these jacquard fabric simulations was processed by two-dimension modeling through YoungWoo CNI CAD. The applied weave structure was based on a single layer of 5 or 10 points-satin and a double layer of 8 points-satin. Among the fabric simulations of Bi-Dan patterns, the six simulated fabrics were woven into the real jacquard fabrics under the electronic Stabuli jacquard loom in $120{\sim}130$ picks per inch and 171 ends per inch. These developed jacquard fabrics of Bi-Dan patterns were appeared a contemporary yet ethnic feeling so that they could make use of the unique korean cultural products by the further commercialization.

• Journal of Korean Academy of Nursing
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• v.51 no.6
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• pp.732-745
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• 2021

Purpose: This study aimed to assess combined effects of early oral feeding after Cesarean section (C/S) under regional anesthesia on bowel function, gastrointestinal complications and surgical recovery. Methods: A systematic literature search was conducted using KISS, RISS, PubMed, CINAHL, EMBASE, CENTRAL and Google Scholar to identify randomized clinical trials comparing early oral feeding (EOF) with delayed oral feeding (DOF) after C/S. Outcome variables were bowel function and gastrointestinal complications and surgical recovery. Effect size was calculated using weighted mean differences (WMDs) and relative risks (RRs), with 95% confidence intervals (CIs). Results: Seven studies involving 1,911 patients from 568 studies, 7 studies were included in meta-analysis. EOF was significantly associated with shorter time to recover bowel movement compared with DOF (WMD, - 2.50; CI, - 3.50~- 1.50). EOF was not associated with nausea (RR, 1.15; CI, 0.87~1.53) and vomiting (RR, 0.96; CI, 0.65~1.42), but lower incidence of abdominal distension (RR, 0.70; CI, 0.50~0.98). EOF was significantly associated with shorter time to discontinuation of intravenous fluids (WMD, - 8.88; 95% CI, - 16.65~- 1.11) and removal of urinary catheter (WMD, - 15.23; CI, - 25.62~- 4.85). Conclusion: This meta-analysis provides evidence that EOF after C/S under regional anesthesia not only accelerates return of bowel function and surgical recovery but also reduces gastrointestinal complications. These results suggest that EOF should be offered to women who have undergone C/S to improve the recovery experience and reduce overall medical costs.