• Journal of the Korean Society of Food Culture
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• v.6 no.3
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• pp.281-291
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• 1991

Kasugadaisha was built in the 9th century at Nara, Japan and it was the powerful Fujiwara's Shrine at that time. And also Wakamiyasai which has transmitted from generation to generation about for 1200 years at Kasugadaisha is typical sacrificial service of Nara Ages and it was built up with the historical background from Korean peninsula, especially Bekje. So it could be presumed to be important data to survey the sacrificial service in order to study on the ancient dietary culture of Korean and Japanese. 1) They used a live flower or paper flower in every sacrificial services. But in Korea, it has been used not only in the sacrificial services but also in happy events. And also it has been changed to use silk or developed rice cake instead of paper. 2) Steamed rice cake in Siru has been taken after boiled rice and unpolished rice. 3) Fried rice cake like doughnut was beginning of fried cake like Yak-kwa. 4) Four colors of red, yellow, green and white are symbolic at the high offering. There are a lot of cake, candy and some kind of biskuit four colors used in every events even now in Korea.

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.25-40
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• 1999

View of Lee Je-ma's "Hyung Sang" is one of the methods of classification of Constitution. In this study, I studied the "Hyung Sang" as medical histologically, and get the results as follow; 1. "The book of changes" is classified to the sciences of divination of "Sang-Soo", which is consisted with "Sang (image)" and "Soo (number)", and "Wae-Ri", which explained the meaning of a divination sign as "nature" or virtue of divination sign. 2. Lee Je-ma is accepted the concepts of science of divination of "Wae-Ri" based on Confucianism in the discription of "The book of changes". And also he established the new "Sasang Constitutional Medicine" theory based on the "Joung-Young". 3. "The book of changes" is discribed phenomena as "Sang" and "Soo" involving "Three elements", which are heaven, earth, and individual, and "Yin-Yang". Lee Je-ma accepted the concept of "Sang" in science of divination of "Sang-Soo" and established the "Four elements", which are affairs, mind, body, and objects, constituting "Three elements". 4. In the method of "Sasang" type classifying, Lee Je-ma used "Four elements", which attach importance to structure and function of human body rather than "Yin-Yang", which explain relatively.

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.1-13
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• 1999

Lee Je-ma created Sasang Constitutional Medicine from the insight of different congenital formation of Viscera which was based on his own Morpho-Imaganary recognition of human beings. The basic principles to understand human beings are as follows. The first, human beings are morphologically figured based on the human nature. The Second, Morpho-lmaganary recognition was the understanding to all the things including human with the rule of society and the relationships. affairs-mind-body-objects. The Morpho-Imaganary characteristics of Sasang Constitutional Medicine are as follows. The first, Sasang Constitutional Medicine recognize the symptoms and diseases as the aspect of structure and function at the same time. The second, it recognize the symptoms and diseases with the viewpoint of Change.

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.4
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• pp.347-358
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• 2004

In Mongolia which consists of nomadic populations, horse has been loved by nomads and considered most important transportation means. Horses have been used when they were making long journey looking for new plain ground for grazing. Therefore, horse is closely connected with Mongolian nomadic culture. In Korea, too, horses had been considered one of most important means for transportation and military. The symbolism of horse that is represented in both Mongolia and Korea is Heavenly Horse which communicates with the God and it was sanctified as a Sacrificing Horse which was sent to God for sacrifice, and it was even worshiped as Divine Horse, the diety. As is the case of two of Mongolian customs associated with Mongolian language are 'the ceremony of horse's giving birth her young' and 'the ceremony of letting the mare go where it was before', all the cases are related with cattle's milk. The ceremony of 'horse's giving birth her young' is the ceremony where people hope that they would see the young can grow well which were born in early summer thus increasing the numbers of horse. To go with this, they perform a ceremony of Chachal in which they sprinkle the best quality white milk which is the symbol of good luck and hope they would produce plentiful of dairy products. The ceremony of 'letting the mare go where it was before' is also the ceremony where people hope to have many new born young horses thus produce more dairy products and Airag for the next year as milking is no more available for that you. Since the unified Silla Era, Koreans have performed a sacrifice rituals to horse in auspicious day. It's purpose is to see their horses get no disease and bear as many youngs as possible. The Back Ins Je, one of well blown festivals in Jeju Island, was originated from people's wish to prosper in stock farming. It can be said that the custom of Korea and Mongolia related with horse's giving birth was originated from the wishes to god for fertility and fecundity. On top of that, while Mongolians sprinkled horse's milk both on the ground and to the air hoping they would have increased houses and, thus, secure many dairy products, Koreans wish that they would see the increased number of horses and their healthy conditions through heavenly rituals.

• (The)Study of the Eastern Classic
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• no.62
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• pp.145-176
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• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.