• Journal of Korean Medical classics
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• v.36 no.3
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• pp.1-13
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• 2023

Objectives :The Shishimilu is a clinical treatise, published in 1687 by Qing period doctor, Chensiduo. The purpose of this study is to report the newly discovered Korean translation to the academic world and discuss its significance. Methods : The newly discovered Korean translated version was examined in detail focusing on bibliography and content items. In addition, the time of introduction of the Shishimilu to Joseon was studied philologically. Results : 1. The time of completion was during the period of the Korean Empire. 2. The original text was faithfully translated. 3. The book was rearranged from the original document to make it easier to apply in clinical practice. 4. Experiences of Joseon medicine were reflected, mainly prescriptions. 5. According to documentary evidence, the Shishimilu was first introduced to Korea only in the late 19th century, and was widely distributed during the Japanese colonial period. Conclusions : he Korean translated version of the Shishimilu was the earliest among known Korean translations of Chinese medical texts, and while faithfully translating the original text, the compilation was rearranged to make it easier to apply clinically. In addition, the experience of Joseon medicine was reflected mostly in prescriptions. It could be determined that if contents of the Shishimilu appear in Korean literature whose writing period is unknown, it can be historically verified to have been written after the late 19th century.

• (The)Study of the Eastern Classic
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• no.55
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• pp.147-172
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• 2014

Kang Jae Eung translated "Sang-bong-lok" of Kang Ho Boo from Korean into Chinese. There is Yeonhaengnok(燕行錄) written in with Korean and Chinese among 500 Yeonhaengnok(燕行錄). Especially it is very rare that is translated from Korean into Chinese. Because of there aspect, it is valuable and worth studying. "Sang-bong-lok" was 3 series by origin, but now we have only 2 series. That is the original text written in Chinese by Kang Ho Boo, a Korean version by Kang Ho Boo, and Chinese translated of Korean version by his descindants Kang Jae Eung. Original text dosen't exists now undiscovered yet. Chinese version "Sang-bong-lok" is distinguished from the other Yeonhaengnok(燕行錄) and classical novel in form and contents. In formal aspect, Chinese version "Sang-bong-lok" describes an industry remarks in prologue. This industry remark describes standard and form of writing. Looking industry remark, you can find that Kang Jae Eung didn't add or subject the sentence of original text and distinguished between his own sentence and original text. This compiling system distinguishing compiler from original writter is rare enough to so that you cannot find it in other Yeonhaengnok(燕行錄). In contents, Kang Jae Eung almost transcribed Korean Yeonhaengnok(燕行錄) without subtraction and added special information to promote the view of Kang Ho Boo. After discription, Kang Jae Eung covered all information and reviewed it and added opinion to it. Kang Jae Eung's conclusion is sometimes same or different from Kang Ho Boo's. Anyway it is worthy of noticing that Kang Jae Eung wrote his opinion after Kang Ho Boo's sentence.

• Journal of Korean Medical classics
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• v.35 no.3
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• pp.1-20
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• 2022

Objectives : Translations of Korean Medical Classical texts were analyzed quantitatively to verify their trend. Based on findings, accumulated problems and their solutions were discussed. Methods : A list of translated Classical texts in the field of Korean Medicine from the National Central Library collection was organized. Afterwards, the publication date, field, author information and content of the translated version were analyzed. Results : Of Chinese Medical texts, those from the Ming and Qing periods were most translated, while major texts pre-dating the Song period were left out. In addition, while texts in the fields of Shanghan-Jingui, comprehensive medical texts, scriptures, medical theories that were high in demand in educational and clinical sectors were actively translated, those in secondary fields were insufficiently translated. Of medical texts of Korea, those from the Joseon period were mostly translated, including major texts such as the Donguibogam and various kinds of texts reflecting research demands. Conclusions : In the future, texts that have not been translated need to be prioritized while basic elements need to be identified for better quality translation. To enable quantitative and qualitative expansion of Korean Medical Classical Texts translation, institutional and academic support is crucial.

• Journal of East-West Nursing Research
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• v.13 no.2
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• pp.179-186
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• 2007

Purpose: The aim of this study was to examine the differences in critical thinking and professionalism between Korean and Chinese nursing students. Critical thinking and professionalism were a part of five domains to evaluate nursing education: critical thinking, professionalism, leadership, communication, and nursing practice from the Korean Accreditation Board of Nursing. Methods: Data were collected from 207 college nursing students: 104 students from the 4-year degree program in Korea and 103 from the 5-year degree program in China from September 2006 to September 2007. The instruments for Chinese students were translated in Chinese and re-translated to check accuracy. The data were analyzed by using the SPSS/PC+ Win 12.0 Version. The $x^2$-test to compare general characteristics and the t-test to examine the differences of the study variables were conducted. Results: Korean nursing students reported significantly higher scores of critical thinking than did Chinese students while Chinese students reported significantly higher scores of professionalism. Students took previous courses associated with critical thinking reported significantly higher scores than did those without previous courses taken. There was no significant difference in scores of professionalism whether students had previous experience of related courses or not. Rather than, students with clinical practice reported higher scores of professionalism than did those without clinical practice. Conclusion: Levels of critical thinking were influenced by course focusing on critical thinking while professionalism was improved by combination of associated courses and clinical practice. For follow-up study, there is needed to examine nursing curriculum between Korea and China.

• The Journal of Korean Medical History
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• v.30 no.1
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• pp.33-41
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• 2017

This study utilized Corpus-based Analysis process to compare the Cold Pathogen chapter in the 'English version of "Donguibogam"' to the 'English version of the "Shanghanlun"' translated by 罗希文 (Luo xi wen). Results of the linguistic analysis indicate that TTR, a ratio of number of types to number of tokens in the English version of "Shanghanlun" was 5.92% while TTR in the Cold pathogen chapter of English version of "Donguibogam" was 6.01%. It was also noted that the types of words frequently appearing in the two publications were the scientific name of medicinal herbs; the method of producing the herbal prescription (including terminology representing weights and measures); and Chinese descriptions of concepts considered important in both Korean and Chinese medicinal practices. Finally, it was possible to find points of comparison in naming of symptoms, diagnosis, prescriptions, and respective names of six meridians. Though the language difference is minimal, the vocabulary found in the Cold Pathogen chapter of "Donguibogam" was more diverse than Luo's translation of "Sanghanlun". In general, literal translation in keeping with the sense of original text was better performed in Luo's translation of the "Sanghanlun" whereas the English version of the Cold Pathogen chapter in the "Donguibogam" was more of a "free" translation.

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.143-161
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• 2010

The "Dong-uibogam(東醫寶鑑)" is a Korean medical book which represents the Korean Oriental Medicine and compiled by the royal physician, Heo Jun. It was placed on UNESCO's Memory of the World Programme in the year of 2009. It has been translated and published in Korean 7 times so far, and most of them depended on the liberal translation. This study has a purpose to investigate the Korean version in the view of Chinese writing grammar, and the results can be concluded as follows ; 1. The Korean version shows insufficient translation of individual morpheme in the sentence which has the prepositions with the pronouns or the conjunctions. 2. Most of the versions failed to translate the syntax properties of the demonstrative pronoun; '之' and '其'. 3. Some of the versions are not successful in the understanding of the constituent of sentence correctly. 4. Many of the adverbial phrases are not translated, which is the constituent of modifier in the sentence. 5. Some sentences are mistranslated by the paragraphs. 6. Some of them failed to understand the significances of the vocabularies.

• Korean Journal of Plant Taxonomy
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• v.34 no.1
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• pp.37-41
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• 2004

T. Nakai, who wrote Flora of Koreana vol. II in 1911, cited V. L. Komarov's collections and listed more than 120 specimens with ca. 65 localities. All collection sites cited were described in the Romanized characters based on the Russian pronunciation. Therefore, it is very difficult to pinpoint those sites using the current or old version of Korean map. From this study, many names were reviewed based on other studies (both the Russian version and the Japanese translated version) and records (e.g. specimen label) and presented based on the current provinces with local names, the Chinese character, the GPS data and the first page of citation.

• The Journal of Korean Medical History
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• v.28 no.2
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• pp.37-45
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• 2015

Objectives : A quantitative analysis on the vocabulary in the English translation version of Donguibogam. Methods : This study quantitatively analyzed the English-translated texts of Donguibogam with the Corpus-based analysis, and compared the quantitative results analyzing the texts of original Donguibogam. Results : As the results from conducting the corpus analysis on the English-translation version of Donguibogam, it was found that the number of total words (Token) was about 1,207,376, and the all types of used words were about 20.495 and the TTR (Type/Token Rate) was 1.69. The accumulation rate reaching to the high-ranking 1000 words was 83.54%, and the accumulation rate reaching to the high-ranking 2000 words was 90.82%. As the words having the high-ranking frequency, the function words like 'the, and of, is' mainly appeared, and for the content words, the words like 'randix, qi, rhizoma and water' were appeared in multi frequencies. As the results from comparing them with the corpus analysis results of original version of Donguibogam, it was found that the TTR was higher in the English translation version than that of original version. The compositions of function words and contents words having high-ranking frequencies were similar between the English translation version and the original version of Donguibogam. The both versions were also similar in that their statements in the parts of 'Remedies' and 'Acupuncture' showed higher composition rate of contents words than the rate of function words. Conclusions : The vocabulary in the English translation version of Donguibogam showed that this book was a book keeping the complete form of sentence and an Korean medical book at the same time. Meanwhile, the English translation version of Donguibogam had some problems like the unification of vocabulary due to several translators, and the incomplete delivery of word's meanings from the Chinese character-culture area to the English-culture area, and these problems are considered as the matters to be considered in a work translating Korean old medical books in English.

• Journal of Korean Medical classics
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• v.27 no.4
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• pp.1-13
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• 2014

Objectives : This paper analyze several version of Danbangshinpyon(單方新編), a simple medical book that was widely used in the private sector from late Joseon dynasty to Japanese colonial period in Korea. Since it had not only collected the treatments easy to get around but also translated the classical Chinese into Korean, Danbangshinpyon(單方新編) was popular in the environment of poor medical service for the people. Methods : We compared several types of issue having heen popular either in the form of plate printing or as manuscripts until recently. Enlarged edition of Danbangshinpyon(增補單方新編) was edited in 1913, and it had been published a total of 13 times until 1922 with 8th edition. On the other hand, it is regarded that the contents of which are again included into Shinpyonmyobang(新篇妙方) published in 1938. Results : Danbangshinpyon was edited to match the demand for medical care at the time in 1909 on the basis of previously existing Gyungheombang(經驗方) of that time. Taking advantage of the public popularity of Danbangshinpyon, Enlarged edition of Danbangshinpyon was hurriedly constructed with weak consideration of upgrading the content. Shinpyonmyobang(新篇妙方) contains the whole content of Danbangshinpyon(單方新編) in the second half of it. Surveying details in the Shinpyonmyobang, one can find that it had been edited to copytext Enlarged edition of Danbang-shinpyon rather than Danbangshinpyon(單方新編). In other words, it is presumed to have been re-edited after the publication of Enlarged edition of Danbangshinpyon.

• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.12-46
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• 2022

Completed in 1467, the Thirteen-story Stone Pagoda of Wongaksa Temple is the last Buddhist pagoda erected at the center of the capital (present-day Seoul) of the Joseon Dynasty. It was commissioned by King Sejo, the final Korean king to favor Buddhism. In this paper, I aim to examine King Sejo's intentions behind celebrating the tenth anniversary of his enthronement with the construction of the thirteen-story stone pagoda in the central area of the capital and the enshrinement of sarira from Shakyamuni Buddha and the Newly Translated Sutra of Perfect Enlightenment (圓覺經). This paper provides a summary of this examination and suggests future research directions. The second chapter of the paper discusses the scriptural background for thirteen-story stone pagodas from multiple perspectives. I was the first to specify the Latter Part of the Nirvana Sutra (大般涅槃經後分) as the most direct and fundamental scripture for the erection of a thirteen-story stone pagoda. I also found that this sutra was translated in Central Java in the latter half of the seventh century and was then circulated in East Asia. Moreover, I focused on the so-called Kanishka-style stupa as the origin of thirteen-story stone pagodas and provided an overview of thirteen-story stone pagodas built around East Asia, including in Korea. In addition, by consulting Buddhist references, I prove that the thirteen stories symbolize the stages of the practice of asceticism towards enlightenment. In this regard, the number thirteen can be viewed as a special and sacred number to Buddhist devotees. The third chapter explores the Buddhist background of King Sejo's establishment of the Thirteen-story Stone Pagoda of Wongaksa Temple. I studied both the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms (翻譯名義集) (which King Sejo personally purchased in China and published for the first time in Korea) and the Sutra of Perfect Enlightenment. King Sejo involved himself in the first translation of the Sutra of Perfect Enlightenment into Korean. The Dictionary of Sanskrit-Chinese Translation of Buddhist Terms was published in the fourteenth century as a type of Buddhist glossary. King Sejo is presumed to have been introduced to the Latter Part of the Nirvana Sutra, the fundamental scripture regarding thirteen-story pagodas, through the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms, when he was set to erect a pagoda at Wongaksa Temple. King Sejo also enshrined the Newly Translated Sutra of Perfect Enlightenment inside the Wongaksa pagoda as a scripture representing the entire Tripitaka. This enshrined sutra appears to be the vernacular version for which King Sejo participated in the first Korean translation. Furthermore, I assert that the original text of the vernacular version is the Abridged Commentary on the Sutra of Perfect Enlightenment (圓覺經略疏) by Zongmi (宗密, 780-841), different from what has been previously believed. The final chapter of the paper elucidates the political semantics of the establishment of the Wongaksa pagoda by comparing and examining stone pagodas erected at neungsa (陵寺) or jinjeonsawon (眞殿寺院), which were types of temples built to protect the tombs of royal family members near their tombs during the early Joseon period. These stone pagodas include the Thirteen-story Pagoda of Gyeongcheonsa Temple, the Stone Pagoda of Gaegyeongsa Temple, the Stone Pagoda of Yeongyeongsa Temple, and the Multi-story Stone Pagoda of Silleuksa Temple. The comparative analysis of these stone pagodas reveals that King Sejo established the Thirteen-story Stone Pagoda at Wongaksa Temple as a political emblem to legitimize his succession to the throne. In this paper, I attempt to better understand the scriptural and political semantics of the Wongaksa pagoda as a thirteen-story pagoda. By providing a Korean case study, this attempt will contribute to the understanding of Buddhist pagoda culture that reached its peak during the late Goryeo and early Joseon periods. It also contributes to the research on thirteen-story pagodas in East Asia that originated with Kanishka stupa and were based on the Latter Part of the Nirvana Sutra.