• Bulletin of the Korean Space Science Society
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• 2011.04a
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• pp.19.3-19.3
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• 2011

1631년 정두원이 명나라로부터 가져온 네 권의 과학서와 한 편의 보고서 가운데, 치력연기(治曆緣起)라는 책과 서양공헌신위대경소(西洋貢獻神威大鏡疏)가 강화도의 외규장각에 소장되고 있었다. 이 점에 유의하여 강화도 외규장각에 소장되어 있었던 천문학 및 수학 관련 서적을 조사해 보았다. 외규장각 소장 도서의 목록에 해당하는 외규장각형지안(外奎章閣形止案)을 조사하여, 소장 도서의 내역과 소장 상태의 변천을 알아낼 수 있다. 그 결과 서양공헌신위대경소는 1791년 신해박해 때 천주교 서적으로 오인되어 소각되었고, 치력연기는 1866년 병인양요 때 프랑스 해군에 의해 소각되었음을 알 수 있었다. 외규장각에는, Napier의 대수(logarithm)에 관한 아이디어가 반영되어 있는 쟈크 로우(Rho)의 주산(籌算)이란 책이 소장되어 있었고, 조선조 양대 물시계에 관한 보고서인 흠경각영건의궤(欽敬閣營建儀軌)와 보루각중수의궤(報漏閣重修儀軌)가 있었으며, 조선 국왕들이 천문에 관해 작성한 어제 및 어필이 소장되어 있었으며, 천문류초(天文類抄)와 천기대요(天機大要)와 같은 널리 사용되던 천문 및 음양학관련 서적이 소장되어 있었다. 특히, 1866년 프랑스 해군에 의해 약탈되어 현재 프랑스 파리 국가도서관에 소장되어 있는 천상열차분야지도는 숙종석각의 탁본으로 추정된다. 현재 10여 개의 탁본이 국내외에 남아 있으나, 최근 프랑스로부터 반환되게 된 외규장각 도서 내역에 천상열차분야지도가 포함되지 못하였다. 이와 관련하여 약간 토의하고자 한다.

• Journal of Korean Medical classics
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• v.18 no.3 s.30
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• pp.9-16
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• 2005

종의역학적각도간(從醫易學的角度看), 우주적팽창일수축반복가설부합음양소장과정. 우주팽창시(宇宙的膨是)‘양생음장(陽生陰長)’, ‘양성음쇠(陽盛陰衰)’적과정(的過程) ; 우주수축시(宇宙收縮是)‘양살음장(陽殺陰藏)’, ‘음성양쇠(陰盛陽衰)’적과정(的過程). 종수축도팽창(從收縮到膨脹), 종팽창도수축(從膨脹到收縮), 기전환점시양극혹음극적상태(其轉換點是陽極或陰極的狀態), 응용(應用)’음극변양(陰極變陽), 양극변음(陽極變陰)‘적음양극변원리(的陰陽極變原理). ${\lceil}$내경(內經)${\rfloor}$인위물질화시공(認爲物質和時空), 시간화공간본질상시일치적(時間和空間本質上是一致的), 도시종기파생출래적(都是從氣派生出來的). ${\lceil}$내경(內經)${\rfloor}$이경인식도료시공적통일성화상대성(已經認識到了時空的統一性和相對性). 저여애인사탄상대론적시공관유상동지처(這與愛因斯坦相對論的時空觀有相同之處). 서방과학적시공관시통과대물질실체이급물질상호관계적관찰이형성적물리시공관(西方科學的時空觀是通過對物質實體以及物質相互關係的觀察而形成的物理時空觀) ; 의역시공관시통과대포괄인류재내적천지만물적일절생명활동현상적관찰이형성적생명시공관(醫易時空觀是通過對包括人類在內的天地萬物的一切生命活動現象的觀察而形成的生命時空觀).

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.184-232
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• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• Journal of Sasang Constitutional Medicine
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• v.8 no.1
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• pp.43-56
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• 1996

As considering a study of the So-um-In and So-yang-In desease, I know each of Extra-disease (表病) and Intra-disease (裏病). I takes serious view of the Extra-Intra-Um-Yang-Up-Down (表裏陰陽升降). I try to join costitutional disease to the parts of human body, which base on the theory on Sa-sang constituional Medicine. And I make some diagrams of them. They could be summerized as follows. 1.The Extra-qi (表氣) is four-viscera (四臟) and four back parts of hurman body (後四海). The Intra-qi (裏氣) is four-digestive organs (四腑) and four fore parts of human body (前四海). 2. It is important that Yang-qi (陽氣) go up at So-um-In Extra-disease (少陰人 表病) and Um-qi (陰氣) go down at So-yang-In Extra-disease (少陽人 表病). And It is important that Um-qi (陰氣) go down at So-um-In Intra-disease (少陰人 裏病) and Yang-qi of Large Intestine (大關局) go up at So-yang-In Intra-disese (少陽人 裏病). 3. Looking into the Extra-disease, ◈ Sin-Yang-Gon-Yiel (腎陽困熱) and Ha-Cho-Chuk-Hyel (下篇蓄血) of So-um-In disease are the disease that Yang-qi don't go up from the buttock. So-Yang-sang-Pung (少陽傷風) of So-yang-In disease is the disease that Um-qi don't go down from the upper back. ◈ Yui-Ga-Sil (胃家室) of So-um-In disease is the disease that Yang-qi don't go up from the lower abdomen Gyel-Hung (結胸) of So-yang-In disease is the disease that Um-qi don't go down from the thorax. ◈ Mang-Yang (亡陽) of So-um-In disease is the disease that Yang-qi don't go up from Intra-qi so it go out to the Extra-qi. Mang-Um (亡陰) of So-yang-In disease is the disease that Um-qi don't go down from the Extra-qi so it go into the Extra-qi. ◈ Dea-Jang-Pa-Han of So-um-In disease and Sim-Ha-Gyel-Hung (心下結胸) of So-yang-In desease are half of Extra-qi and Inrea-qi. 4. Looking into the Intra-disease, ◈ The Intra-disease of So-um-In is Tae-um symtom (太陰證) and So-um symtom (少陰證). The So-um symtom is more severe than Tae-um symtom because a cold wave of Large Intestine (大腸冷氣) involve a warm wave of Stomach (胃局). ◈ The Intra-disease of So-yang-In is not to go up Yang-qi of Large Intestine. Deficit of Yang-qi from Large Intestine which go up at Stomach is more sever than deficit of Yang-qi from Stomach which go up at extremes.

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.63-77
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• 1999

This research was intended to make the writer and the written times of "Dongyi Suse Bowon Sasang ChobonGuen" clear. Considering the contents of "Dongyi Suse Bowon Sasang ChobonGuen", it was the manuscripts of "Dongyi Suse Bowon". So it was written by Lee Je-ma and it was written when he was in the late of 40s and the beginning of the 50s. The chapter of "The origin of human being" was the manuscript of the "Dongyi Suse Bowon" and it had many clues to understand the view points to recoginze the human being, and the chapter of "The herbology and The prescription" had many drafts of original prescription of the "Dongyi Suse Bowon". 'Bangang-tang' is the original prescription of 'GyejiBanhaSnggang-tang' of "Dongyi Suse Bowon" and 'GumiChyunMunDong-tang' is the original prescription of 'CheongsimYeonja-tang' of "Dongyi Suse Bowon". Compared with the 'The pharmacology' of "Dongyi Suse Bowon", it showed the order when the pharmacology of each constitution was completed. The pharmacology of Soyangin was completed the early ears of his c1inical experience, and secondly that of Taeumin was completed, and that of Soeumin was completed in the end.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.152-173
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• 2021

The Large Banner was introduced during the Japanese Invasions of Korea with a new military system. It was a flag that controlled the movement of soldiers in military training. In addition, it was used in other ways, such as a symbol when receiving a king in a military camp, a flag raised on the front of a royal procession, at the reception and dispatch of envoys, and at a local official's procession. The Large Banner was recognized as a symbol of military dignity and training rites. The Large Banner was analyzed in the present study in the context of two different types of decorations. Type I includes chungdogi, gakgi and moongi. Type II includes grand, medium, and small obangi, geumgogi and pyomigi. Each type is decorated differently for each purpose. The size of the flag is estimated to be a square of over 4 ja long in length. Flame edges were attached to one side and run up and down The Large Banner used the Five Direction Colors based on the traditional principles of Yin-Yang and Five Elements. The pattern of the Large Banner is largely distinguished by four. The pattern of large obangi consists of divine beasts symbolizing the Five Directions and a Taoism amulet letter. The pattern of medium obangi features spiritual generals that escort the Five Directions. The pattern of small obangi has the Eight Trigrams. The pattern of moongi consists of a tiger with wings that keeps a tight watch on the army's doors. As for historical sources of coloring for Large Banner production, the color-written copy named Gije, from the collection of the Osaka Prefect Library, was confirmed as the style of the Yongho Camp in the mid to late 18th century, and it was also used for this essay and visualization work. We used Cloud-patterned Satin Damask as the background material for Large Banner production, to reveal the dignity of the military. The size of the 4 ja flag was determined to be 170 cm long and 145 cm wide, and the 5 ja flag was 200 cm long and 175 cm wide. The conversion formula used for this work was Youngjochuck (1 ja =30cm). In addition, the order of hierarchy in the Flag of the King was discovered within all flags of the late Joseon Dynasty. In the above historical study, the two types of Large Banner were visualized. The visualization considered the size of the flag, the decoration of the flagpole, and the patterns described in this essay to restore them to their original shape laid out the 18th century relics on the background. By presenting color, size, material patterns, and auxiliary items together, it was possible not only to produce 3D content, but also to produce real products.