• The Journal of the Korean dental association
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• v.15 no.3
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• pp.225-228
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• 1977

Authors have made a study on the prevalence of the dental caries of distal surface of the lower 2nd molar adjacent to the lower wisdom tooth turned anteriorly. The total number examined was 893 including 542 cases of male and 351 cases of female from the 10s to the 60s. This was taken from the diagnostic charts and intraoral standard films in the infirmary of the college of dentistry, Seoul National University from Jan. 1974 to Aug. 1976. The results are as follows: 1. The caries incidence rate in male was higher than that of female (p<0.01), but the difference between right side and left side was not significant statistically(p>0.1). 3. The Incidence rate of the periapical lesions considered by dental caries of the distal surface of the lower 2nd molar was 3.9%.

• Journal of the Korean housing association
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• v.3 no.1
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• pp.21-33
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• 1992

The purpose of this research was to find empirical evidence to support the varidity of developing a three generation family apartment as a cultural housing model In Korea. This was done through interviews, a questionnaire mailing survey and the delphi method.Major findings were as follows;There was a string preference for the elderly to live together with their married children, whereas their married children preferred to live independently, being separated from their old parents.Housewives of the younger generation recognized many advantages or good points of the three generation living together. They, however pointed out many disadvantages as well. Most of the good points were related to psychological comfortableness steming from living close each other, while most of the bad points to behavioral constraints steming from living together in one residential unit. This suggested that a new type of heusing, which provides privacy for each generation as well as the feeling of closeness between the two generations, needs to be developed to disseminate positive aspects of the three generation family cuture.There is a concensus among professionals that the three generation family apartment is a promising cultural housing model in korea, especially for the elderly in Korea.

• Annals of Clinical Neurophysiology
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• v.8 no.1
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• pp.23-28
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• 2006

Background: central core disease is one of the non-progressive benign congenital myopathies characterized by the presence of cores in muscle fibers, which was originally described by Shy and Magee (1956). We describe clinical charcteristics of central core disease in a Korean family manifested by autosomal dominant pattern through three generations. Methods: Clinical, serologic, and electrophysiologic profiles were evaluated in eleven members among 22 family members through three generations. Results: Six family members were symptomatic and five were non-symptomatic. Instead of proximal muscle weakness, musculoskeletal manifestations including non-specific joint pain and stiff sense were the most frequent symptoms. Muscle biopsy performed in two symptomatic patients revealed that type I fiber showed central halo, which is charactreristics of central core disease. No remarkable findings were present in serologic study including CPK level and electromyographic findings suggesting myopathic pattern were only present in two patients among 11 symptomatic group. Conclusions: In evaluating non-specific musculoskeletal complaints from the familial members showing genetic trait, central core disease should be considered to one of the possible diagnosis.

• Korean Journal of Pharmacognosy
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• v.39 no.4
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• pp.271-289
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• 2008

In the Oriental Medicine field the great three reference books are Hwantienaekyung(黃帝內徑, HJNK), Sihnnongbonchokyung(神農本草經, BCK) and Shanghanlun(SHR). HJNK has been a theory book regarded as a bible of the Oriental Medicine, BCK, a herbal book with 365 species of red letters noticed from Bonchokyungjipjoo(本草經集註) and SHR, very important clinical book with concrete prescriptions for the therapy of patients. Though these books were written by Chinese people ca. 2000 years ago, yet they are no doubt very important and effective ones in these days. Unfortunately they are handed down to all transmitted books for a long times because original ones were destroyed by fire and another troubles. In this study we have tried to extract three common terminological words and common theories from the prescription law by theoretical principles(理法方藥, clinical therapeutic mechanism) acquired through the comparative analysis of these three books. They are qi(氣), cold or heat(寒熱) and yin & yang(陰陽), and their practical basic theories have been evidenced through exterior & interior of body(表裏) and deficiency or exessiveness(虛實) by the heat of Sun. Also we would have realized that Oriental Medicine should be analyzed through various scientific techniques and clinical experiences, and necessarily unified to yin & yang monism from qi theory of the Sun in all human's life cycle(生老病死).

• Korean Journal of Food Science and Technology
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• v.17 no.3
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• pp.227-231
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• 1985

The effect of ethanol concentration on saponin composition of red ginseng extract was studied during extraction at $80^{\circ}C$ for 5 times of 8 hours. The increase in ethanol concentration from 0% to 90% resulted a gradual reduction in solids yield and an increase in the recovery of total ginsenosides. All of the ginsenosides determined were also significantly increased, but ginsenoside-$Rb_1.$-$Rb_2$ and -Rd were relatively decreased a little by raising the concentration 70% to 90%. The yield ratio of protopanaxadiol/protopanaxatriol saponin were in the range of 1.69${\sim}$1.95. No significant improvement in pure saponin yield was observed between 70% and 90% ethanol. Extraction with 70% ethanol was suggested for preparation of red ginseng extract from the result of this work.

• The Journal of Sustainable Design and Educational Environment Research
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• v.18 no.3
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• pp.39-49
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• 2019

Confucian ideologies formed a unique spatial order in the spatial composition of seowon architecture. Confucian scholars viewed ancient China as the ideal society, so they tried to apply the "Myochim" theory, the architectural system of the time, to the Joseon society. However, it was not easy to apply ancient architectural ideas in Joseon in the 16th century. Therefore, various opinions were presented by scholars to establish the relationship between Joseon alone. Unlike the Ki-ho school application of this theory, the construction of Seowon was done according to ancient principles from a practical standpoint, there were fewer experiments for actual application in Yeong-nam school. This was a pragmatic attitude that presupposes a clear difference between the ancient Chinese system and the reality of Joseon in the 17th century.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.43-96
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• 2014

본 논문의 목적은 대순의 '제생의세'와 도교의 '제인도세(濟人度世)', '신국동치(身國同治)' 사상과의 연관성을 살펴보고, 그것의 현대적 의의를 밝히는데 있다. 특히 대순의 '제생의세' 사상은 중국 명나라시기 도사인 민일득(閔一得)이 저술한 『고서은루장서(古書隱樓藏書)』에 나오는 '즉신의세' 사상과 많은 유사점이 발견된다. 대순진리회 역시 도교와 마찬가지로 몸과 나라를 같이 다스리는 사상을 통해 내단 수련법을 제시하였으며, 내법(內法)을 외적으로 사용하는 방법을 통하여 제생의세의 목적을 달성하고자 하였다. 삼대목적을 실현하는 요결(要訣)을 보면, 그것은 곧 천지와 심신의 조화와 안정을 이루는 것이라는 것을 알 수 있다. 즉 대순사상은 도교의 '신국동치' 철학을 바탕으로 하고 있다. 또한 대순진리회와 민일득의 '신국동치' 사상의 이론적 배경에는 유불도 '삼교병용(三敎倂用)', '삼교동수(三敎同修)' 사상이 깃들어 있음을 볼 수 있다. 대순의 '제생의세' 사상과 도교의 '즉신의세' 사상은 모두 현실사회에서 자신의 몸을 잘 다스리는 것을 통하여 세상을 이롭게 한다는 교리를 담고 있다. 양자 모두 사회의 병폐를 충분히 인식한 후, 인간과 인간, 인간과 자연, 인간의 내면과 외면의 관계개선을 통하여 인간과 세상을 다스리려 하였다. 이러한 그들의 인간과 자연에 대한 견해는 매우 큰 특색이 있으며, 시대를 초월한 사상이라 할 수 있다. 21세기 과학기술이 고도로 발달한 현대사회에서, '의세(醫世)' 사상이 나타내는 인간에 대한 관심, 사회와 생태계에 대한 윤리의식은 중요한 시대적 가치를 지닌다. 이들은 사회의 발전에 적응하면서 시대적 요구에 맞춰 탄생된 종교사상이다. 이는 사회적 폐단을 해결하고 인간과 인간, 인간과 자연, 인간의 내면과 외면의 조화를 이루고자 하는 관점을 포함하고 있으므로 중요한 현실적 가치를 지니고 있다.

• The Journal of Korean Philosophical History
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• no.59
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• pp.9-38
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• 2018

Joseon Neo-Confucianism had important disputes throughout its hundred years of history. Starting in mid-16th century, Four-Seven Dispute focused on 'Qing (情, emotion)' while Horak Dispute that emerged in early 18th century put emphasis on whether people and things have the same 'Xing (性, nature).' These two disputes lasted until late Joseon. In that process, their issues were clearly recognized and consequently, characteristics of Joseon Neo-Confucianism were well demonstrated. With Western power surging in since mid-18th century, Joseon Neo-Confucianism should develop logic to cope with the Western power. One of responding logics was Zhulilun (主理論, theory of reason) in Neo-Confucianism. Diverse discussions particularly on 'Xin (心, mind)' were expansively made. From the notion of Xin Tong Xing Qing (心統性情) that Xin converges with Xing and Qing, an argument that Xin should be seen as 'Li (理, reason)' and another that Xin is basically 'Qi (氣, force of nature)' were up against each other. The academia heated up with issues raised such as whether Xin and Mingde (明德, bright virtue) are the same notion and whether Mingde should be seen as 'Li' or 'Qi', etc. Defining morality dispute in the late Joseon along with Four-Seven Dispute and Horak Dispute as 'three major disputes in Joseon Neo-Confucianism,' this paper focuses on clarifying their status, actuality and significance. Morality dispute was not only a theoretical dispute. It has significance in the aspect of 'topicality.' It directly and indirectly affected movements against Western and Japanese power, loyal troop's activities and independence movement as well. Compared to Four-Seven Dispute and Horak Dispute, morality dispute is more complex and expansive. In addition, it requires systematic organization of data. Intercomparison of three major disputes is one of key topics to determine characteristics of Joseon Neo-Confucianism.

• The Journal of Internal Korean Medicine
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• v.1 no.1
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• pp.7-19
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• 1976

소화계질환(消化系疾患)이라고 하면 그 범위(範圍)가 매우 넓으나 대체로 크게 두가지로 구분(區分)할 수 있다. 하나는 소화기계통장기(消火器系統臟器)의 기질적(器質的) 질환(疾患)이고 다른 하나는 음식물(飮食物)의 섭취(攝取) 소화(消火) 흡수(吸收) 및 영양화(營養化)에 관계(關係)되는 기능적(機能的)인 질환(疾患)이다. 한의학상(韓醫學上) 소화계질환(消化系疾患)은 다분(多分)히 후자(後者) 즉(卽) 기능적(機能的) 질환(疾患)쪽을 많이 연구(硏究)한 경향(傾向)이 있으며 이것을 [비위내상(脾胃內傷)]위장병(胃腸病)이라고 부르고 있다. 한의학상(韓醫學上) 음식물(飮食物)과 질병(疾病)에 관(關)한 관찰(觀察)은 일찍이 상고시대(上古時代)로부터 매우 고조(高潮)되였던 것으로 생각된다. 내경(內經)(B. C200)에 의(依)하면 인간(人間)이 그 수명(壽命)을 다함에 있어 무엇보다도 음식(飮食)의 절제(節制)를 잘해야 한다는 설명(說明)이 있고, 천금방(千金方)(AD682)에는 신체(身體)를 강건(强健)케 하는 기본(基本)은 음식(飮食)에 있으며 의자(醫者)가 질병(疾病)을 치료(治療)함에 있어 마땅히 먼저 식치(食治)(식이요법(食餌療法))를 하되 식치(食治)로 낫지 않거던 용약(用藥)하라고 하였고, 삼인방(三因方)(AD1174)는 질병(疾病)의 삼대원인(三大原因) 중(中) 음식(飮食)으로 일어나는 원인(原因)을 가장 중요(重要)한 것으로 보았고 1250년대(年代) 이동원(李東垣)은 [비위론(脾胃論)]을 저술(著述)하여 소화계(消化系)에 관(關)한 이론(理論)을 특별(特別)히 천명(闡明)하였다. 이와 같이 한의학(韓醫學)은 음식(飮食)과 양생(養生), 영양(榮養)과 질병(疾病), 그리고 소화기능(消火機能)에 관(關)하여 고대(古代)로부터 중요시(重要視)해온 것이다. 그러나 그 이론(理論)들이 다분(多分)히 현상적관찰(現象的觀察)과 경험적추리(經驗的推理)로서 설명(說明)되었기 때문에 현대의학(現代醫學)(서양의학(西洋醫學))과 같은 조직해부학(組織解剖學) 및 생화학적(生化學的)인 이론(理論)과는 상위(相違)한 점(點)이 많다. 더욱이 음양오행설(陰陽五行說)이라는 다분(多分)히 형이상적(形而上的)인 학(學) 사유(思惟)로서 관찰추리(觀察推理)되였기 때문에 현대의학(現代醫學)과의 비교설명(比較說明)이 거의 불가능(不可能)하며 또한 한의학이론(韓醫學理論)의 과학적근거제시(科學的根據提示)도 현재(現在)로서는 어려운 형편(形便)이다. 그러나 이 의학(醫學)은 이미 2,000여년간(餘年間) 동양(東洋)에서 전래(傳來)한 경험의학(經驗醫學)으로서 동양인(東洋人)들은 이 의학(醫學)으로 소화계질환(消化系疾患)을 포함(包含)한 여러 가지 인간(人間)의 질병(疾病)을 치료(治療)해 왔고 현재(現在)도 이 의학(醫學)으로 치료(治療)를 하고 있고 실제적(實際的)으로 많은 치효(治效)를 보고 있는 것이다. 그러므로 이 의학(醫學)속에는 아직도 현대과학(現代科學)으로서 해명(解明)되지 못하는 어떤 요소(要素)들이 깃들여 있는 것이 확실(確實)하며 이것을 밝혀내기 위해서 우리 의학자(醫學者)들은 이 의학(醫學)에 관(關)한 모든 것을 연구(硏究)해 보아야 한다. 이런 뜻에서 본고찰(本考察)은 한방(漢方)의 역대제문헌(歷代諸文獻)을 섭렵(涉獵)하여 소화계질환(消化系疾患)에 관(關)한 제이론(諸理論)들을 발췌(拔萃), 한방(漢方)에서 보는 (1) 소화기관(消化器官)의 생리(生理) (2) 병리(病理), 증후(證候) (3) 치법원리(治法原理)을 조사고찰(調査考察)해 본 것이다.

• Korean journal of communication and information
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• v.39
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• pp.250-283
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• 2007

The Shinmoongo (Shinmoon-drum) system is known as the last means of petition, appeal, and, denunciation during the Chosun dynasty. The purpose of this study is first to examine the system's origin and changes of its function and operation. The study further looks at several issues around the striking gong system, an alternative appealing method, and its background and transition. Introduced by King Taejong, the Shinmoongo was a kind of the press (or communication) system which was intended to deliver various cases of personal appeal, social petition, national denunciation, etc. Since the 2nd year of King Sejong, the system had been changed into the legal system which mainly to settle personal mortifying problem. Originally, the system was institutionalized for the common people who were hard to appeal their mortifying affairs to the supervisory administration. This reporting system to a superior was utilized as an institutional device to remedy abuses from 'complaint to the King near his sedan chair' and 'direct complaint out of order' during the early disordered years of Chosun dynasty. The system was often abused for the devices of private interest by illustrious officials. Meanwhile, it carried out a role of checking power abuses of provincial governors and magistrates. There were many obstacles for the common people and lowly people to turn to the means. The drum was located at the palace of capitol, less accessible for most people at the time. The petition had to be processed through several steps in written forms. The punishment on a false drummer was heavy. It inhibited any appeal concerning the superior under the rigorous caste system. The Shinmoongo system is regarded as a legitimate press system. Also, it is taken as informal or semi-official press system such as 'document to send around', 'document for agitation', 'joint petition', 'striking gong to complain', 'complaint to the King near his sedan chair', 'scream to complain', etc. Connecting together, the tools resulted in the increase of regal power and decrease of divine authority.