• Journal of agricultural medicine and community health
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• v.45 no.3
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• pp.130-140
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• 2020

목적: 본 연구는 65세 이상 농업인과 비농업인의 노화에 따른 취약성을 파악하고 차이를 비교 분석하고자 하였다. 방법: 본 연구는 단면 연구로서 강원도에 거주하는 고령의 농업인 29명과 비농업인 25명이 연구에 참여하였다. 노화에 대한 취약성 평가를 위해 노쇠, 신체 구성, 인지·신체 기능, 심리 상태를 검사하였다. 결과: 집단 간 유의한 차이가 있었던 배우자 유무를 보정하여 편 상관 분석한 결과, 농업인에서만 나이와 취약성 요소 간 유의한 상관관계가 있었으며, 편 상관 계수를 비교하였을 때 body mass index(BMI, r = -0.625 vs 0.026, P < 0.01), 우울도(r = 0.521 vs -0.046, P < 0.05)에서 유의한 차이가 있었다. 결론: 고령의 농업인과 비농업인의 노화에 대한 취약성을 비교하였을 때 나이와 취약성 요소 간 유의한 상관관계는 농업인에서만 나타나 비농업인과는 차별적인 패턴을 보였다. 이러한 결과는 농촌의 고령 농업인에 대하여 건강한 노화를 위한 예방 및 관리 전략이 필요함을 시사한다.

• Journal of Korean Medical classics
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• v.18 no.1 s.28
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• pp.7-32
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• 2005

청대적명의오국통(淸代的名醫吳摘通), 불근시'온병'제가(不僅是'溫病'諸家), 우시관어림상각과논치적명가(又是關於臨床各科論治的名家). 관어(關於)${\ulcorner}$온병조변${\lrcorner}$(溫病條辨)상온병학(上溫病學)술리논적특정(術理論的特征), 정리여하(整理如下). 대온병병인(對溫病病因), 파융합제가문학설(把融合諸家們學說), 규명시종일관(糾明始終一貫), 제시료정상화비정상적'복기'(提示了正常和非正常的'伏氣'), '사천시영현행지기'('司天時令現行之氣'), '려기'인기온병적삼도인치온'지학설('戾氣'引起溫病的三圖因致溫'之學說). 吸收諸家們的長處(흡수제가문적장처), 創案'三焦辨證'濃體系(창안'삼초변증'농체계). 수선(首先), 타이'삼초'위강영구분병위적상하(他以'三焦'爲綱領區分病位的上下), 천채(淺採), 기차이'륙경'위구별설명장역부화경락적불동(其次以'六經'爲區別說明?驛腑和經絡的不同), 재일차이'위기영혈'(在一次以'衛氣營血') 구별료표리적선후(區別了表裏的先後). 우용횡향급종향논술료온사적전변규률(又用橫向及縱向論述了溫邪的傳變規律), 최후제시료'치상초여우(最後提示了'治上焦如羽), 비경불거(非輕不擧). 치중초여형(治中焦如衡), 비평불안(非平不安). 치하초여권(治下焦如權), 비중불침(非重不沈).'적약물치료원칙(的藥物治療原則). 재질병적변별구분'온열'화'습열'(在疾病的辨別區分'溫熱'和'濕熱'), 재약물적사용상구별'강조'화'유윤'(在藥物的使用上區別'剛燥'和'柔潤'), 저우시오씨적온병학술특징지일(這又是吳氏的溫病學術特徵之一). 재치법(在治法), 방제(方劑), 약양(藥量), 전법(煎法), 복법(服法), 음식(飮食), 조양등적온병치료방면(調養等的溫病治療方面), 제시료광범위적'금기'학설(提示了廣範圍的'禁忌'學說). 타심각적감각도료오치온병적결과(他深刻的感覺到了誤治溫病的結果), 위료방지오치(爲了防止誤治), 관전치료'금기'(灌展治療'禁忌'), 현재야필요준수적충분적가치(現在也必要遵守的充分的價値).

• The Journal of Korean Philosophical History
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• no.23
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• pp.295-316
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• 2008

This is to study the military philosophy of Wangzhen's Commentary on Daodejing written by a famous military officer in the end of Tang Dynasty, Wangzhen. Historically, many scholars consider Laozi's Daodejing as a book on military science. Wangzhen, however, is the only person to interpret Daodejing genealogically from a military perspective. Wangzhen thinks that the fact that human beings like competing naturally causes the constant competition in the world. Human beings are born with the most outstanding spirit among all beings. But, when God created human beings, they had greed and avarice in the middle of their heart. Accordingly, human beings look for a success and a profit, and follow the wicked way, leaving the right way. The contractions among each greed and avarice bring about small or big competitions. Human beings have greed and avarice. It means human beings have emotions. As a result, the competitions in the world are not able to disappear because human beings have emotions. To win the completion human beings use weapons. According to Wangzhen, the war is the most devilish deed due to the weapon's atrocious, dangerous quality. Yet, the world's interests are decided by how efficiently the weapons are used. Consequently, the weapon techniques are worthy and play an important role in the real world. Morality, however, should be in the first priority in ruling over a country and commanding the army. The national security and the war victory could be secured when civil and military affairs have a balance. Wangzhen thinks that Laozi emphasizes "Not-Competing" as a basic solution of competition. The competition is the root cause of war and disorder. Therefore, Not-Competing is the main idea of Daodejing. Not-Competiting is a basis of Wangzhen's military philosophy as well. For Wangzhen, Not-Competing is Wuwei. Wuwei has political and military meanings at the same time. Wangzhen build up the "Not-Competing" military philosophy by applying Loazi's Daodejing to his military philosophy.

• (The)Study of the Eastern Classic
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• no.72
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• pp.35-66
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• 2018

This thesis has examined Jo Guimyeong's observation method and rhetoric of style of writing style. He tried to look at the world differently through observation and expressed relationship with the world through the style of comic. $J{\breve{o}}nggwan$ is a new way of looking at subjects and objects. It trust the senses and thoughts of the subject. So It is to clarify the circumstances and logic of the world from one's own point of view. In this case, it collides with the common thinking of the day. He put the reason and the action standard in the "taste" and the "mind". This means three things. First, he is proud that his reasons and actions are no different from those of a saint. Second, an individual is an independent being with different emotions and thoughts. Third, based on this, his works of literature have their own value. These reasons and actions were incarnated through '$J{\breve{o}}nggwan$(靜觀)'s observation methods. What he gained from the three stages of $J{\breve{o}}nggwan$(靜觀)' is the 'great mind'. The first step is self-reflection. It is the process of objectifying oneself. The second target is the appearance of things. It's about looking at everything equally, whether it's precious or vulgar. The third object of observation is a harmonic. He is joining the movement of the harmonizers. Therefore, one's own reasons, actions, and works of literature share the same meaning as those of a harmonizer. He said that the description can change according to his own knowledge. It means that you can fit the situation. A typical example was the analysis of 'Sung Bo hyung hwasangchan'<成甫兄畵像贊>. He described Park Moon-soo's life as the lives of officials through comic. Through this, He criticized Park Moon-soo's natural nature of the academic world. but the situation in which he can't escape from bureaucratic life by inducing laughter. This style of writing is one of the most representative features which was written by Jo Guimyeong writer.