• Journal of the Korean association of regional geographers
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• v.16 no.5
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• pp.441-456
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• 2010

While the Dong Hae was originally named for the point of the compass, it became a proper noun containing knowledge on the long history. The Dong Hae has played host to a number of historic events and cultural meanings and is a geographical space in the nature. This study examined the geographical cognition of ancestors about the Dong Hae among the historic and cultural meanings of Dong Hae and a variety of figurations described in literature. Intellectuals of the Joseon period identified the global geography on a higher level an recognized the geography and topography of the land in the structure that they identified. In this aspect, Mt. Baekdu, one of two mountains which dominated the world, ruled the geography of Liaodong field, the Korean peninsula and Japnn. Historical geographers mentioned the Dong Hac whenever discussing Mt. Baekdu and Baekdudaegan (Great Range) from long ago. Baekdudaegan and the Dong Hae are the complete symbol of national territory with great size, depth, height, width, dignity and magnanimity. The cultural figurations of the Dong Hae were classified into four categories. In Korean literature, the Dong Hae strengthened the spirits of those who lived in the Korean peninsula. Second, the Dong Hae was the basis to see through and deliberate the reasons of life and the world. Third, the view of the Dong Hae from Baekdudaegan changed the cognition about the land. Finally, the Dong Hae was where the hard life of people in the fishing villages occurred and a variety of customs and trades were dynamically deployed.

• Journal of Acupuncture Research
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• v.20 no.1
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• pp.218-227
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• 2003

Objective : Hemifacial spasm is painless uncommon disorder characterized by involuntary paroxysmal movement of one side of face, In this study, the effect of Dong-Si acupuncture therapy for three patients with hemifacial spasm were evaluated. Methods : We have treated them with acupuncture treatment of Dong-Si acupuncture points(Cheuk-Samni and Cheuk-ha-Samni) and evaluated the effect by Scott's scale, For the first two weeks, it was dine once a day, and after two weeks, the other day. Results : Before therapy, the grades of spasm intensity classified by Scott's description in three cases were 3. And after Dong-Si acupuncture therapy, the grade of one case was 0, and two cases were 1. Conclusion : The Dong-Si acupuncture therapy for hemifacial spasm was effective and will be attempted to the patients with it.

• Korean Journal of Pharmacognosy
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• v.29 no.3
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• pp.159-162
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• 1998

'Hae Dong Gye Meong Hwan' is a Chinese patent medicine, which is used as a cough remedy or an expectorant, for asthma, bronchitis, and so on in Korea. This powdery medicine consist of 14 kinds of crude drugs. For the identification of individual ingredients in the preparation, microscopic method may advantageously be used as it requires only a small amount of specimens. In this paper, the effectiveness of this method is exemplified by the identification of the ingredients.

• Korean Journal of Heritage: History & Science
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• v.35
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• pp.304-319
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• 2002

The purpose of this paper is to investigate seasonal customs of "Hae-Dong-Jug-Ji". Cheo Yeong-hyeon was a literary man who passed away when Joseon Dynasty ruined after great change of dynasty. As the interest in the customs had also, there appeared a lot of books on common customs in each seasons. As a result, Chinese poems on the seasonal common customs turned up a great deal. Among these, "Hae-Dong-Jug-Ji" written by Cheo Yeong-hyeon is one of the representative poems which described the seasonal customs at that time. As the details of customs and lives in every work is described deliberately, the poem is very clear and realistic. This is the very achievement of the poet.

• Proceedings of the Korean Nutrition Society Conference
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• 2003.05a
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• pp.259.1-259.1
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• 2003

• Proceedings of the Korean Nutrition Society Conference
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• 2003.05a
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• pp.259.2-259.2
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• 2003

• Journal of Korean Classical Literature and Education
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• no.32
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• pp.287-326
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• 2016

This study describes the acceptance of Hae-Dong-Yu-Yo(海東遺謠), which is a book the 19th century to 20th century, into the genre of poetry. In chapter 2, I searched for lists, constructions and arrangement of poems in Hae-Dong-Yu-Yo(海東遺謠). The book has not only 39 poems (gasa) in Korean, but also more than 20 poems (hansi) in Chinese. I also found two new poems by the editor of the book. This shows that the receiver fully accepts the poetry and that he has equal consideration for Korean songs as well as hansi ones. In chapter 3, I focused on the red and blue points inside letters. When we read only the red and blue points within the poetry, I realized that Hae-Dong-Yu-Yo(海東遺謠) created these for poetry's literary value, not for music or songs. This reveals how the editor of Hae-Dong-Yu-Yo(海東遺謠) received the older famous poems as his own. This shows us the degree of acceptance of Korean classical poetry and songs, and therefore leads us to believe that this can be of use to present learners as well.

• 기계와재료
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• v.12 no.3 s.45
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• pp.44-62
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• 2000

• Ceramist
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• v.4 no.3
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• pp.66-81
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• 2001

• The Journal of Dong Guk Oriental Medicine
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• v.4
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• pp.189-209
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• 1995

The purpose of this study is to understand a term of 'Jangbu theory 臟腑論' in 'Dong-Eui-Su-Se-Bo-Won 東醫壽世保元'. The conclusion would be summerized as follows. 1. 'Jangbu theory 臟腑論' of 'Sa-Sang medicine 四象醫學' is based on 'Sa-Sang structure 四象構造'. 2. 'Mind 心' of 'Sa-Sang medicine 四象醫學' is recognised as the Lord of body. 3. 'four-Jang 四臟' and 'four-Bu 四腑' constitute 'Sa-Sang structure 四象構造' which is based on the deviation of 'vital energy 氣', and 'four-Jang 四臟' plays a loading role. 4. 'Sacho 四焦' explains the whole function of human body including one's heart's desire, physical constitution and the visceral physiology. 5. 'ear-eye-nose-mouth 耳目口鼻' is connected with 'the profound secrets of nature 天機' and also has a close relation with creation of 'spirit-vital energy-blood-essence 神氣血精' and spiritual fuction. 6. 'SaHae theory 四海論' of 'Dong Mu 東武' is philosophical concept set on the basis of 'nature 天性' and 'life 人命'. 7. 'spirit-vital energy-blood-essence 神機血精' doesn't have the relation of mutual transformation. It's creation and consumption lies on 'the power of ear-eye-nose-mouth 耳目口鼻之力'. 8. 'Sa-Sang medicine 四象醫學' expands its theory centering on the deviation of 'vital energy 氣' and the transversal circulation of 'SaHae 四海' According to the above result, 'Jangbu theory 臟腑論' in 'Dong-Eui-Su-Se-Bo-Won 東醫壽世保元' should be understood on the basis of 'Sacho 四焦' and 'SaHae 四海' according to 'Sa-Sang structure 四象構造', accompanying philosophical thinking focused on human and society, the centural concept of 'Jangbu theory 臟腑論' could be said as 'Mind 心' to be the Lord of body.