• Journal of Sasang Constitutional Medicine
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• v.22 no.1
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• pp.9-16
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• 2010

1. Background: GalgeunNabokja-Tang(葛根蘿葍子湯) is suggested as treatment and prescription of Exterior Heat syndrome Diarrhea(表熱證泄瀉) in Donguisusebowon Tae-eumin Interior febrile disease induced form the liver affected by heat("東醫壽世保元" "太陰人肝受熱裏熱病論"), but is not recorded the treatment contents in Sinjungbang("新定太陰人病應用要藥二十四方"). 2. Methods: Accordingly, the writer surveyed, compared, and arranged the relevant contents by collecting books of doctors of Four-Constitutional Medicine(四象醫) since Lee Je-ma including Lee Je-ma's books. 3. Results: and Conclusions: 1) The treatment contents in GalgeunNabokja-Tang are thought to be valid to have the criterion as the contents of appearing in SanggyohyuntoDonguisusebowon Boyubang("詳校懸吐東醫壽世保元" "補遺方"). 2) The origin in GalgeunNabokja-Tang is GalgeunNabokja-Tang in Bimang-lok("備忘錄"). And the period of having made treatment for the first time may be estimated to be the one between Donguisuse- bowonSasangchobonguan("東醫壽世保元四象草本卷") and HamsansachonDonguisusebowonGabogubon ("咸山沙村東醫壽世保元甲午舊本"). 3) GalgeunNabokja-Tang is thought to be probably what Han Du-jeong recorded in Boyubang by searching for what Lee Je-ma modified some of GalgeunNabokja-Tang in Bimang-lok while writing Pathological Syndromes("病證論") in Donguisusebowon("東醫壽世保元").

• Journal of Radiation Protection and Research
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• v.47 no.4
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• pp.226-236
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• 2022

Background: An effective communication strategy for reducing conflicts in South Korea has been designed through the analysis of public perception and communication variables on nuclear power under the conditions of rapidly changing nuclear power policies. Materials and Methods: This study conducted both qualitative research through group discussions based on social psychology and quantitative research through surveys. Results and Discussion: Nuclear power plant (NPP) area residents in favor of nuclear power indicated higher levels of communication, safety perception, and contribution than those against it. NPP area residents trusted the civilian expert groups (18.3%) and local government (17.3%) the most, while metropolitan city residents trusted the Nuclear Safety and Security Commission and the Korea Institute of Nuclear Safety (20.7%) the most. In determining nuclear power policy, both the NPP area residents (18.1%) and metropolitan city residents (17.1%) prioritized safety, health, and the environment. While metropolitan city residents thought that energy security and economic growth (16.4%) were important, NPP area residents thought the current issue of spent fuel rods (14.1%) to be important. Conclusion: It is necessary for the nuclear power industry to have and actively implement communication and conflict resolution strategies based on the patterns obtained in the study results.

• Journal of Oriental Neuropsychiatry
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• v.11 no.1
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• pp.131-143
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• 2000

This study was aimed to get the course which is caused by Neuropsychiatric symptoms in Sang-Han. Therefore this study is based on ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門\;傷寒${\lrcorner}$) classfied mainly by symptoms. The results were summerized as follows: 1. Neuropsychiatric symptoms in ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門\;傷寒${\lrcorner}$) are explained as Pal-Gang(八綱), which shows those are settled down to a systematic oriental medical theory. 2. Pal-Bup (八法) is used in the cure of symptomatische psychose in Euhak-Ipmun${\cdot}$Sang-Han (醫學入門${\cdot}$傷寒), which is intended to boost the effect of cure, choosing the respondent cure method about various causes. 3. PaI-Gang(八綱) and Pal-Bup(八法) in ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門;傷寒${\lrcorner}$) are improved by Lee-Chun who added Jang-Gi(張機)'s Sang Han theory and new medical thought in the ages of Geum Won. 4. Lee-Chun believed that Neuropsychiatric symptoms which appeared in Sang Hang is caused by the ‘Unbalance(不平)’. So he wanted to reach harmony of ‘Jeong(精), Qi(氣), Shin(神), Hyul(血)’ after improving the status of $‘Unbalance(\;{\ulcorner}不平{\lrcorner})’$ toward the status of ‘Balance(平)’.

• The Journal of Korean Philosophical History
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• no.59
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• pp.215-240
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• 2018

In this paper, the contents about funeral rites in "the Book of Etiquette and Ceremonial"(儀禮) were compared to those in the books of Hundred Schools of Thought. The most direct and systematic document related to funeral rites is "the Book of Etiquette and Ceremonial". Some of its contents had been reflected in the books of Hundred Schools of Thought, such as "Zuo Zhuan", "Mozi" and "Xunzi", while others didn't agree with one another. It happened because some contents had been already reflected in the books of Hundred Schools of Thought in the process of establishing scriptures about manners including the ancient "Book of Etiquette and Ceremonial", and because, on the contrary, the contents of the books of Hundred Schools of Thought had become included in the scriptures about manners by following Confucianism. First, the basic contents of Chapter 'Mourning Clothes' in "the Book of Etiquette and Ceremonial" were generally reflected in the books of Hundred Schools of Thought, and there are many contents in common. Most prominently, three-year-mourning for parents and a king had been enhanced in Confucianism commonly. Although Mohism opposed Confucian luxurious and long funerals (厚葬久喪), the mourning clothing system in "the Book of Etiquette and Ceremonial" can be said to have been people's universal understanding until the Spring and Autumn period at least. In addition, it has been verified that there were differences in the mourning clothes depending on the one who wore them was an adult or not both in "the Book of Etiquette and Ceremonial" and the books of Hundred Schools of Thought. On the other hand, many arguments in the contents about funeral rites reflected in the books of Hundred Schools of Thought were different from the rules in "the Book of Etiquette and Ceremonial". In particular, the mourning clothes for parents reflected in the books of Hundred Schools of Thought showed that there were differences depending on social positions, which was dissimilar to the regulations in "the Book of Etiquette and Ceremonial". Also, different from the mourning clothes system for parents and a king, the system for a wife and a concubine was dissimilar to the rules in "the Book of Etiquette and Ceremonial" in many ways. Since the regulations of Chapter of 'Mourning Clothes' in the present version of "the Book of Etiquette and Ceremonial" suggest different mourning clothes and periods depending on who wears the mourning clothes and what social position the deceased had, it seems difficult to implement them strictly historically as well as at those times. Especially, while the funeral rituals for a child was relatively clear based on the parent-child relationship of "affection" and those for a king and parents were plainly regulated and emphasized, the rules of those for a vassal and a wife were absent or ambiguous in many cases. Therefore, the term of "the Theee Bonds"(三綱) appeared first in Dong Zhongshu(董仲舒)'s "Luxuriant Dew of the Spring and Autumn Annals"(春秋繁露) that reflected the ideology of political ethics of Han Dynasty(漢代), but regarding its contents, it can be said to have been already reflected in "the Book of Etiquette and Ceremonial".

• KIEAE Journal
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• v.11 no.5
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• pp.97-106
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• 2011

This study has been conducted focusing on the analysis of the turn-key proposal for Gimpo-Han River New City. The study expected that it would come up with design trends and introduction properties of each plan for the eco-friendly development of an apartment house. The concept of environment-friendly design was thought in four parts: 'Land use and transportation,' 'Ecological environment', 'Energy resource and environmental impact' and analysis factors of each part were chosen by specific items from the prospective researches and guidelines that already given on the projects. In conclusion, a proper development of the environmental-friendly apartment house will not be achieved unless the designers try to overcome their prejudice against eco-friendly planning elements applications. Along with the designers' attempt, it is also necessary to review the evaluation articles of the certification system for the existing environmental-friendly structures as well as to compensate and establish detailed evaluation standards. As the problems are being worked on, an integrated, effective evaluation standard for the eco-friendly planning elements will be determined. This way, an environmental-friendly residential development with a better quality will be eventually realized.

• Korean journal of food and cookery science
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• v.6 no.3 s.12
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• pp.105-113
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• 1990

The purpose of this study was to present the basic data for the education of nutrition to female teachers by surveying the degree of nutritional knowledge, the attitute toward nutrition and eating habits of the female teachers, and analyzing the present dietary food. 1. The average score of their nutritional knowledge was 17.53 (the highest mark was 25) and the percentage of the right answers was 73.6. 2. The nutritional knowledge was related to their ages, and whether or not they majored in domestic science. Younger and domestic science majors scores of nutitional knowledge were shown to be higher. 3. They had dinner more regularly than breakfast or lunch and the score of nutritional knowledge was higher in proportion to the regularity of their breakfasts. As nutritional knowledge was reflected in their daily lives and bread was used as a substitute of their meals, the degree of their nutritional knowledge was higher. 4. For self evaluation of nutritional knowledge, the higher the score of their nutritional knowledge was, the more they thought they knew and those with high scores seemed to get information about nutrition through specialized books and cookbooks.

• Journal of the Korean Chemical Society
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• v.54 no.3
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• pp.338-349
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• 2010

This study compared the instruction effectiveness between experiments of precipitation and a ball & stick model related to the 'Law of Definite Proportions' of 9th grade science in this study. The subjects were 250 students in the 9th grade. They were divided into two groups, an experimental group and a model group. The results showed that the ratio of thought in which the elements were divided in the solutions and the ratio of thought in which a new compound was created when the two solutions were mixed were higher in the precipitation experiment group than in the model group. The two groups were not different in terms of the ratio of thought related to the reason for the creation of the precipitate. The ratio of thought pertaining to incorrect answers was high, implying that the two strategies were not effective in correcting students' thoughts. However, the ratio of finding patterns from the measuring data in the model group was higher than in the experimental group. However, the ratios of 'definite proportions' inference in the bonding of the reactants were similar in the two groups. From these data, we concluded that the inference of the 'Law of definite proportion' from experiments or models was not suitable for middle school students.

• The Journal of Korean Philosophical History
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• no.43
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• pp.55-80
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• 2014

Park, Se-dang criticized or accepted Zhuxi's annotation with his own way of understanding Confucian classics. His way of understanding Zhuxi can explain through the motive of writing his book, sabyeonrok and his basic view of scripture interpretation in the book. He thought one can achieve learning from lower to upper level. That means it is good for one to study from text easy to reach and attain, grasp. But if one begin to study from text or contents hard to understand, that will make to lose the proper way or province to the value of learning. This is what Park, Se-dang's basic point of interpreting Confucian classics, called 'learning from lower to upper level.' Park, Se-dang gave high praise Cheng Hao and Cheng Yi and Zhuxi who recreated confucianism into world from darkness. He thought Cheng-Zhu school corrected confucian's ways of learning went wrong from Chinese Han. So we need to reconsider the assessment of his view as anti?post-Zhuxi. He also thought there were a lot of way to understand Confucian classics. He insisted Zhuxi's way of annotating Confucian classics was one of them, and so as his. He understood Zhuxi's thought in this way of thinking and his academic method of 'learning from lower to upper level.' Therefore to interpretate Confucian classics new way he criticised or accepted Zhuxi's way of annotating scripture though his own way of understanding Confucian classics and academic method of 'learning from lower to upper level.'

• The Journal of Korean Philosophical History
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• no.29
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• pp.33-54
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• 2010

Woodam(愚潭) Jeong Si-han(丁時翰, 1625-1707) played an important role in the formation and development of the Toegye School. This writing explores the way Woodam understood the thought of Toegye(退溪, 1501-1570) as presented in The Book of Four-Seve Demonstration(四七辨證) The 17th century that Woodam lived in was the period in which monism and dualism coexisted. Woodam's understanding of Toegye's thought can be summarized as follows: 1) Woodam followed Toegye's li(理)-qi(氣) defense and his view on the origin of nature and emotion, acknowledging Toegye as the orthodox transmitter of Zhu Xi's teachings, 2) Woodam considered that the difference between the past and the contemporary teachings was simply caused by the difficulty of comprehending the character "li (principle) ". Thus he criticized Yulgok(栗谷, 1536-1584)'s claim that "that which rises is qi (material force), and that which gives rise to qi is li," and followed instead Toegye's views of the entivity, dynamism, and ultimacy of li and its substantial function. Yet, Woodam further developed Toegye's thought and asserted that "in the midst of the marvelous unity of li and qi, li is always dominant and qi is always ancillary." 3) Woodam criticized Yulgok's thought and advocated Toegye's doctrine of the mutual motion of li and qi(理氣互發說), thereby following Toegye's insistence that difference can be observed in sameness and sameness can be observed in difference, that integrative thinking is needed to constructively embrace both analytic and synthetic judgments. In conclusion, Woodam understood profoundly and correctly Toegye's views on the relationship between li and qi and between nature and emotion, and explained them more concretely. In so doing, he endeavored to live the life by the teachings of Toegye.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.235-270
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• 2018

The term, Degree Number, was religiously re-interpreted by Jeungsan (甑山) Kang Il-Sun (姜一淳, 1871~1909) and used by him to imply 'the principle of ruling the world.' It was especially the case that his usage of Degree Number referred to the new law that will rule during the Later World, and the significance of this was promoted during Jeungsan's Reordering Works of Heaven and Earth. And Jeongsan (鼎山) Jo Cheol-Je (趙哲濟, 1895~1958), who received a revelation from Jeungsan, established new religious movements including Mugeuk-do and Taegeuk-do and gave a broader meaning to the term Degree Number which he adopted from Jeungsan. He endowed it with the additional meaning of 'all the religious activities performed to achieve an ideal world.' In the history of Korean religions, Degree Number was newly interpreted by the religiously-gifted Jeungsan, who appeared at the end of the Joseon Dynasty. The lineage of religious thought related to Degree Numbers was constantly transmitted through Mugeuk-do and Taegeuk-do both of which were founded by Jeongsan Jo Cheol-Je. Later, Park Han-Gyeong (朴漢慶, 1917~1996) succeeded this lineage when he established Daesoon Jinrihoe in 1969. Religious thought related to Degree Numbers came from Jeungsan's self-realization that he was 'Sangje (the Supreme God).' The thought was also formed by his religious declaration wherein he changed the Degree Number of mutual contention in the Former World to that of mutual beneficence in the Later World. What Jeungsan emphasized was the fluidity of Degree Numbers. Just like human beings are never able to escape from the bonds of their destiny, in Jeungsan's thought, forced or ordained cosmic orders do not exist. In the outworn world of the past, which has been defined as the Former World, the Degree Number was recognized as the ordained law and norm, but as the Later World was coming, Jeungsan recalibrated the Degree Number and defined it anew through his own authority and power as the Supreme God. Jeongsan recalibrated many Degree Numbers throughout his life. The number of Degree Numbers which Jeungsan recalibrated is relatively fewer than that of Jeongsan, who inherited the thought of Jeungsan, and then went on to categorize almost every major religious activity he performed a Degree Number. In this context, Jeungsan's 'Degree Number' became expanded and broadened in terms of its scope.