• The Journal of Internal Korean Medicine
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• v.11 no.1
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• pp.157-164
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• 1990

The results of the investigation of literature were summerized as follows ; 1. The factors of cough caused by cold-evil were revealed as the following order cold weather and drinking cold water, the disease caused by exoganous cold-evil and wind-evil, Lung affected by cold-evil, both spleen and lung avoided by cold-evil 2. The symptom of cough caused by cold-evil were appeared as follows. Tense pulse, Tense chest-voice hoarsness, intolerance to cold, fever anhidrosis fidgetiness nonthirst cough caused by cold-evil 3. The treatment of cough caused by cold-evil were showeding as follws Cleaning away cold-evil eliminating the pholegm, dispelling exogenous evils, making warm-heat 4. The prescription of 'Han So' were used frequently as the orders followed

• Journal of Korean Philosophical Society
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• v.146
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• pp.163-192
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• 2018

In the philosophy of Louis Labelle, the subject of "good and evil", which is rarely discussed in modern philosophy, emerges as a very important concept. In his reasoning, the notion of evil starts from a passive stipulation of the Scholastic philosophy of "the lack of being", but he defined the evil, which actually exists in the world with more positive sense as a willing force destroying "life and values". In his reasoning that defines "the presence of evil" as "le scandale du monde", all humans have the possibility of evil as an attitude of will, and the presence of evil in the world and in human society is inevitable. On the other hand, because the outcome of evil appears as physical and mental "pain", the human's attitude toward pain, which attempts to deny suffering, induces a moral will to overcome this evil. The moral anguish, which is the "internal suffering" that we have in front of the presence of evil, makes us conscious of becoming a "moral being", and people become self-satisfied here. Although painful, self-satisfaction and happiness about becoming a moral being is the only occasion and motive for man to overcome this by opposing the presence of evil. In other words, Lavelle's thoughts for good and evil are based on "moral psychologism", and the "coherence of psychological horizons and ethical horizons" between rejection of suffering and moral agony enables "ethical optimism" that man constantly overcomes evil and produces good. This is clearly an advanced modern application of scholasticism on the concept of evil.

• Herbal Formula Science
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• v.22 no.1
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• pp.47-64
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• 2014

Objectives : Bi-jeung is a traditional oriental medical name. Bi-jeung is similar to rheumatoid arthritis(RA). This study was investigated to get the practical use of Bi-jeung prescriptions in Byunjeungrok. Methods: Original records related Bi-jeung in Byunjeungrok are interpreted and contemplated. Results: Bi-jeung prescriptions in Byunjeungrok are put stress on Byunjeung in conformity with entrails good energy enforcing as well as evil energy eliminating removing damp-evil among wind-evil cold-evil and damp-evil showing concrete prognosis. Conclusions: This study indicates that Bi-jeung prescriptions in Byunjeungrok have an influences for RA. It may also suggest that Bi-jeung prescriptions may expand therapy field for treatment of RA. and its complications.

• The Journal of Korean Society for School & Community Health Education
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• v.16 no.2
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• pp.59-67
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• 2015

Objectives: To study about cognitive degree of drinking evil of the department of nursing science students in a partial area. Methods: The data were collected by questionnaire from the 249 nursing science students. The analysis of the data was used by SAS program(ver. 9.2). Technical statistics analysis was used in general characteristics and drinking related characteristics and cognition of objects. T-test was used in cognitive degree of social evil by drinking as characteristics of objects. Logistic regression was used in factors affecting on cognitive degree of social evil by drinking. Results: Cognitive degree of social evil by drinking was low as more drinking related outlay expenses and was high as more moderation in drinking and publicity experience. Conclusions: University and the government authorities must consider the serious and importance of the problem and enforce moderation in drinking and publicity for nursing science students and develop education program and prepare the publicity material.

• Journal of Korean Medical classics
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• v.27 no.2
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• pp.97-107
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• 2014

Objectives : This study aims at exposing interaction between socio-cultural influence on medicine, and the strong quest for rational explanation concerning the evil-spirit(鬼邪) related disease, namely Sasu(邪祟), in medical history. Methods : In order to apprehend the change of perception, Chinese medical classics referring directly to Sasu(邪祟), as well as Korean medical classics from Joseon dynasty were reviewed. Results : In Chinese medical texts, discriminating pseudo-sasu(類似邪祟) from evil-spirit related sasu had been one of the main concerns. And Chinese were more inclined to specify treatment plan for pseudo-sasu than handling evil spirits. On the contrary, Korean medical texts show common interests in eliminating evil spirits throughout Joseon dynasty. Conclusions : Since medicine is under the influence of socio-cultural condition, it cannot escape from the epistemology of corresponding society. Evil-spirit related disease therefore could remain within the sphere of medical discussion until very recently. If we observe the disease under the frame of culture, we not only can obtain broader view on dynamic nature of medical conceptions, but also gain better insight to understand medical classics.

• Journal of Information Processing Systems
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• v.16 no.3
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• pp.541-556
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• 2020

Wireless networks have become integral to society as they provide mobility and scalability advantages. However, their disadvantage is that they cannot control the media, which makes them vulnerable to various types of attacks. One example of such attacks is the evil twin access point (AP) attack, in which an authorized AP is impersonated by mimicking its service set identifier (SSID) and media access control (MAC) address. Evil twin APs are a major source of deception in wireless networks, facilitating message forgery and eavesdropping. Hence, it is necessary to detect them rapidly. To this end, numerous methods using clock skew have been proposed for evil twin AP detection. However, clock skew is difficult to calculate precisely because wireless networks are vulnerable to noise. This paper proposes an evil twin AP detection method that uses a multiple-feature-based machine learning classification algorithm. The features used in the proposed method are clock skew, channel, received signal strength, and duration. The results of experiments conducted indicate that the proposed method has an evil twin AP detection accuracy of 100% using the random forest algorithm.

• Journal of the Korea Convergence Society
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• v.9 no.4
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• pp.127-135
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• 2018

Men are ambivalent since they have good and evil at the same time. To concretize this evil further, men created symbolic icons of evil with formative elements by giving shape to it. Thus, this researcher would investigate and analyze the concept of evil and the formativeness appearing when the essence of humans' evil is expressed as symbolic icons. For this purpose, items for the classification of formativeness were constructed, and questionnaires were prepared to draw the results of an analysis as follows. As for the type of composition, symbolic icons of evil were expressed by pictures or signs, rather than letters. The objects of expression were characters and animals in myths. As for the layout, most were expressed in a radial shape. As for the method of description, most were in the forms of simplicity and complexity, and as for the outer form, most were circles. It was noted that the symbolic icons in which items with these types of composition had high scores, were drawn, used and developed in formative relations with each other.

• Journal of Korean Medical classics
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• v.3
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• pp.399-443
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the syndrom of "Pyong-Yeol-Byong", and reached the following conclusions. 1. Eum-Yang-Kyo (陰陽交)' 1) Meaning: "Eum" means "Essential and vital energy" "Yang" means "Evil factor affecting health" and "Kyo" means "cross-struggle." 2) Location of disease: Heat evil enter Hyeol-Bun (血分) 3) Pathogenesis: Heat evil invade Eum-Bun (陰分) and struggles with Health energy, therefore Eum-Chung (陰精) is exhausted and Heat-evil doesn't disapper, it damage Eum and exhaust fluid. Reach fever, rapid pulse raving and unable to take meal, not controled by sweating and sceach death. 4) Particularity of Syndrome: Heat enter Hyol-Bun, and Evil factor is enough and Health energy is insufficient, so that reveal the symptoms of high fever, delirium with coma, unable to take meals. 5) Therapy: It clears Gi-Bun heat evil (氣分熱邪) by Gypsum, Rhizoma Anemarrhenae, Flos Lonicerae, Fructus Forsythiae, Fructus Gardeniae, Radix Scutellanae Rhizoma Coptidis, and cools Blood by Cornu Rhinoceri Asiatici, Radix Rehmanniae, Cortex Moutan Radicis, Dae-Chung-Yob (大靑葉) Radix Arnebiae Seu Lithospermi. 2. Poong Gweol (風厥) 1) Meaning: Poong means wind-evil, Gweol means reversing up. 2) Location of disease: Disease complexes with TaeYang (太陽) in outer part, and with So-Eum (少陰) in inner part. 3) Pathogenesis: Tae-Yang-Gyeong (太陽經) accept wind-evil and So-Eum-Gyeong (少陽經) Kidney Energy reverse up so that fidgetiness not resolves by sweating. 4) Particularity of Syndrome: There are outer symptoms of fever, hydrosis with inner symptoms of fidgetinessis. 5) Therapy: Reduce Jok-Tae-Yang (足太陽) and Supply Jok-So-Eum (足少陰) by accupuncture, so cure Poong Gweol and make balance between Yeong (營) and Wi (衛). 3. Scrofula coused by wind-evil (勞風) 1) Meaning: It means accepting wind evil rest less. 2) Location of Disease: It locates lung 3) Pathogenesis: Because of accepting wind-evil restless, he take scrofula with damaging lung. 4) Particularity of disease: It is lung disease of aversion to wind and shiver, nape-stiffiness, dim eyesight, cough, disphea, vomitting sputum, if one camnot vomit sputum, he died by damage of lung. 5) Therapy: The period of therapy is different by age or strength of health energy, so I think must prevent Eum deficiency and clear fever no reduced in lung. 4. Shin-Poong (腎風) 1) Meaning: It means taking edema by accepting wind-evil, because the kidney controls water. 2) Location of Disease: It is that wind-evil envade kidney. 3) Pathogenesis : Water evil of kidney with wind-heat rises up to face, reach edema, puffines s of the lower eyelid, floating pulse, bombus, yellowish urine, hydrosis and hand-heating, drymouth and excessive thirsty, walkless by heaviness, menstrual disfunction, restless and unable to take meals, unable to lie flat, heavy cough if lie flat, and accepting wind-evil by deficiency of kidney function, so the function of dredging the water passage is not smooth, symptom of water and symptom of wind reveal together. 4) Therapy: Remove wind-heat, promote diuresis to eliminate tile wetness-evil, supplement the dificiency of kidney's Eum. Finally, we can know that later Fever Disease Medicime (溫病學) is affected to the theory of "Pyong Yeol Byong" in 33th Chapter of SoMoon (素問).

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.11 no.1
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• pp.99-140
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• 1998

In the literatual studies on the suppurative osteomylitis(附骨疽), the results were as follows. Suppurative osteomylitis(附骨疽) is called 'Mudujur(無頭疽)', is concerned with Pyogenic osteomyelitis in western medicine. The pathogenic factors of Suppurative osteomylitis were caused by exposing to wind-cold-wetness evil, or body weakness, or wound a bodily injury caused by physical means. The symptoms of Suppurative osteomylitis was alternating episodes of chills and fever, pain on buttock or thigh in onset. The differential diagnosis of Suppurative osteomylitis was divided three parts. One was the stagnation of virulent fire-evil. Another was the deficiency of both vital energy & blood. The other was wind-cold-wetness evil. The treatments of Suppurative osteomylitis was clearing away heat-evil and wetness evil, removing blood stasis and promoting meridian. In the frequency of prescription, the most numerous prescription were Osintang(五神湯) and Hwangyunhaidoktang(黃連解毒湯), the next were Neitakganghwaltang(內托羌活湯), Taibangpungtang(大防風湯) etc.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.4-23
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• 2020

This study examines the universal meaning of the roof-end tile, our cultural property, and especially focuses on an ontological interpretation of the "Smile of Silla" roof-end tile. In addition, the problem of good and evil read here is considered in connection with the universal problem of philosophy. The issue of good and evil is a theme in philosophy, theology, religion, and culture that will endure throughout human history in both the East and the West. Augustine and Schelling inquired deeply into the source of evil and obtained an answer to this question based on their methods, but their answer is not universal or absolute, or an answer that applies to everyone. This is because the issue of good and evil possesses both a direct relationship with every human being and a characteristic that will remain unresolved. That is to say, the metaphysical question regarding the source of evil will always be one that is open. Nietzsche, however, repudiated the morals handed down through Socrates and Christianity, and urged that we reside "beyond good and evil." This brief review argues that good and evil exists in the form of a being in itself, whether it is within our grasp or not, and reveals that good and evil is more "this-worldly" than it is "other-worldly". The roof-end tiles with facial markings passed on to us also presuppose that evil is in full force in this world and exerts its influence. This review taps into several folk methods for coping with the existence of an invincible evil that surpasses human capability and contemplates the extraordinary and creative ideas of the Silla people through their "Smile of Silla" roof-end tiles with facial markings that were used to counter evil.