• Journal of Agricultural Extension & Community Development
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• v.18 no.1
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• pp.129-152
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• 2011

The study aims to investigate the meaning of the rurality in traditional three-verse Korean poem written by Sadaebu(사대부). We will discuss integration method for Rural and rurality. Rurality is not physical truth, but personal and subjective thing. The meaning of the rurality produce socially. So, the concept of the Rurality can be interpreted in many ways. Sadaebu in the Joseon period put emphasis on rural as a object of a self-discipline and govern. They compose a poem from rural life. There are various meaning related to rurality in traditional three-verse Korean poem. The rurality meaning of the Sijo written by Yakcheon and Jonjae can define union between the natural order and poetic narrator. poetic narrators accept theirselves to nature and work willingly. The host of the program must make visitors homesick and gives more energy by Sijo experience program. The most import thing is the identification of the visitor and rural. To accomplish these purpose, It needs visitors can sing a sijo by oneself.

• Sijohaknonchong
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• v.26
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• pp.243-261
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• 2007

In this study, I have looked though the Sijo made by Sowol and Jiyoung who were the frontiers of the Korean modern poetry. Through this study, I've tried to research the relationship between the free verse and their versifying Sijo. Sowol made the eight Sijo : six Sijo made in his early days. and the others made in later days. Sowol's early free verse tended to show the regular form. Although his 6 Sijo maintained the traditional form, he tried to make the formal changes. But the subject of those were in the way of view points of old Sijo. But the rest two Sijo strongly showed the problem of reality. Jiyoung made the 9 Sijo in his early days. But Jiyoung's is different from Sowol's. Jiyoung tried to make a new way of expressing the poetic images while Sowol was focused on the formal changes. Also, his final work 'Eun' had the feature of fixed form of verse. Through the research mentioned above, I confirmed that their tries to make the fixed form of verse were the background of developing and pioneering their free verse.

• Journal of The Korean Association For Science Education
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• v.28 no.8
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• pp.814-822
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• 2008

This study plans to develop strategies using children's verse in science education and investigate the effects of instruction using children's verses on the attitude toward science. The study tried to determine strategies using children's science verse in order to find out their value. For the purpose of this, two classes of the 6th grade were selected in an elementary school for tests. The results from this research showed that strategies using children's verse in science education were developed and applied in teaching/learning purposes as well as in the area of literature. A strategy for remembering was applied widely. A strategy for understanding scientific principles and for quest methods, writing children's science verses directly helped in scientific conceptual formation. Instruction using children's science verses had a positive effect on the attitudes toward science. Students maintained positive attitudes throughout instruction that used children's science verses. In conclusion, instruction using children's science verses can be applied to science education, and the attitudes toward science and learning achievements can be improved.

• Sijohaknonchong
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• v.19 no.1
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• pp.63-84
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• 2003

The purpose of the thesis is to clarify the basis and the substance in Sijo of the fixed form of verse. Sijo has the fixed form of verse in the national identity and the subjectivity of the culture up to now. To examine problems suggested above. at first in the point of the culture I researched the continuation of Sijo to the fixed form of verse in 21th centuries. And in the point of the education of Korean I classified into the subjectivity. Through the modem poetry I came to find out that the modern Sijo is displayed the originality between the modem poetry and the ancient Sijo today. To sum up I researched the substance and the originality in Sijo in 21th centuries. In order to study the originality in the basis and the identity in Sijo which have succeeded up to present without interruption, it is to gather more materials, widen an appreciative eye for our culture and deepen the till now study continuously.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.121-152
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• 2016

The purpose of this study is to illustrate the history of the Cheonsu-Temple天壽寺 and to describe the echo verse poem trend with regard to 'Waiting'待人 and why it is beautiful. The Cheonsu-Temple was located in the outskirts of Gaesung開城, the capital city during the Corea高麗 Dynasty. However, the temple was destroyed when the dynasty collapsed. Cheonsu-Station天壽院 was built amidst the temple ruins, as the temple was an important traffic point. The Cheonsu-Pavilion天水亭 was built in 1476 by Yi-Ye李芮 in the station's neighborhood. The station and the pavilion were completely ruined during the 17th century. Many poets visited the Cheonsu-Temple and composed poems in the latter part of the Corea Dynasty. 'Waiting'待人, written by Choi-Sarip崔斯立, -is the most famous work. Following this work, many poets composed echo verse poems 'Waiting' work that represented the anxiety of waiting for an old friend in front of the Cheonsu-Temple. The following is a highlighted verse: So many people who look like the old friend come to me, but it turned out no one was the man. This work is very picturesque. Over twenty echo verse poems 'Waiting' are categorized in three periods. They compared the "present" to the past by using the Zhenglingwei丁令威 origin from the former Joseon朝鮮 period. In the middle of Joseon period, Jungjong中宗 visited Cheonsu-Station and composed an echo verse poem 'Waiting'. The official literaries also composed poems there. In their works, they presented the collapse of the Corea Dynasty as inevitable and the construction of Joseon Dynasty as something reasonable. Cheonsu-Station was ruined in 17th century, followed after by the ruin of the Cheonsu-Pavilion. It appears that the echo verse poems to 'Waiting' in the latter Joseon period represented the ruin of the Cheonsu-Temple, the Cheonsu-Station, and the Cheonsu-Pavilion.

• Journal of Korean Medical classics
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• v.25 no.1
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• pp.1-16
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• 2012

"Yixuerumen" is a comprehensive medical text published in the Ming-dynasty by Li Chan(李梴). In this text, Sanghan(傷寒, cold damage) is categorized among external contraction(外感) with much emphasis. The subject of this study is the verse "The Principal and secondary aspects must first be decided." and its annotations in the in the Sanghan chapter of "Yixuerumen". The complex theoretical structure of this verse was firstly analyzed, together with the historical background of how and why Li Chan adopted this concept. The Pyo-Bon concept is the contrast between phenomena(標) and its underlying source of motivation(本). The methodology for this study was to compare and analyze this main verse with contents on Sanghan and Un-gi(運氣) within the text, while reviewing historical theories explaining the physiology and pathology of the human body in terms of the Pyo-bon(標本) concept. As a result, we discovered that the Pyo-bon(標本) concept used in the aforementioned verse of "Yixuerumen" matches the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory of Un-gi(運氣). Li Chan created the connecting link in understanding the Three Eum Three Yang diagnosis system through the viscera/bowels theory(臟腑論) by adopting the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory from Un-gi. Li's work lead to several changes in the field of Sanghan. First, Li understood the disease pattern of Sanghan by using the accumulated knowledge of the viscera/bowel theory during the Jin-Yuan dynasty, and developed a medical perspective that observes the disease pattern based on the body's essence gi(精氣). Second, he set the category of the Sanghan-Three Eum Three Yang disease pattern, establishing a separate guideline. Third, by adding knowledge of herbs to the accumulated knowledge of the viscera/bowel theory, the process of diagnosis and herbal application were made explicable. On the other hand, in the process of interpreting the 三陰三陽 diagnosis system with viscera/bowels theory, theoretical inconsistencies appeared, of which Li tried to mend by several means. The results of the research on "Yixuerumen(醫學入門) the Sanghan chapter(傷寒篇)" calls for further studies, as it has effected both "Dongeuibogam(東醫寶鑑) the Sanghan part(寒門)" and "Dongeuisoosebowon(東醫壽世保元)" as well.

• Journal of Korean Medical classics
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• v.37 no.3
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• pp.1-9
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• 2024

Objectives : This study aims to clarify the interpretation of the verse "jinyinhuabohetangxia(金銀花薄荷湯下)" in Zhouxuehai(周學海)'s corrective commentary in the Xiaoeryaozhenzhijue(小兒藥證直訣), by examining traditional pediatric texts in relation to the verse. Methods : For each of the three possible interpretations of the instructive phrase for taking herbal formulas-Lonicera flower with peppermint(金銀花+薄荷), gold and silver with peppermint(金銀+薄荷), and gold coin peppermint(金錢薄荷)-applications of these herbs in the various pediatric books were analyzed to determine the most appropriate interpretation. Results & Conclusions : The formulary composition of Liangjingwan(凉驚丸) and Wusewan(五色丸) seems to sufficiently target the pathology of pediatric convulsion(驚癎) and heart malnutrition(心疳). Furthermore, it seems unnecessary to add Lonicera flower(金銀花) to the gastrointestinal fragility(脾胃虛弱) of the malnourished(疳). Some of the herbal formulas in the pediatrics chapter of the Zhengzhizhunsheng(證治准繩) include Lonicera flower(金銀花) to treat only carbuncles(癰腫, 腫毒), while other books do not include it in their formulas. On the other hand, instructions to take water boiled with gold and silver appear in many texts, including the Xiaoeryaozhenzhijue(小兒藥證直訣), and sometimes include gold leaf(金箔) directly in the formula. Descriptions of gold and silver pots with instructions on how to make herbal formulas were found as well, which supports what Zhouxuehai(周學海) commented on the Xiaoeryaozhenzhijue(小兒藥證直訣). Although gold coin peppermint(金錢薄荷) is currently used as Lianqiancao(連錢草) in China, it was difficult to verify its identity as Jinqianbohe(金錢薄荷), which seems to have been recognized as a type of mint in the past. No reported anticonvulsant studies of Lonicera flower(金銀花), gold and silver(金銀), and Lianqiancao(連錢草) were found. Peppermint(薄荷) was ubiquitous in instructions for taking herbal formulas treating pediatric convulsions. Therefore, the instruction to take water boiled with gold and silver, or to take the herbal medicine in water boiled in a gold and silver pot, rather than using Lonicera flower(金銀花), could be considered as an interpretation closer to the original author's intent.

• Journal of Korean Medical classics
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• v.27 no.4
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• pp.21-27
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• 2014

Objectives : Among the translations of the verse "Sa-gi is on the upper side, Tak-gi is on the middle side, Cheong-gi is on the under side(邪氣在上, 濁氣在中, 淸氣在下)" in the texts of Miraculous Pivot(靈樞) Nine needles and Twelve sources(九鍼十二原), the meanings of 'Ham-maek(陷脈)' and 'Joong-maek(中脈)' have contradictory versions. Methods : This study will identify the actual meaning of this verse through analysis of the phrase "夫氣之在脈也", followed by examination of the relationship between the meaning of "three-stratum puncture(三刺)" in the chapters Miraculous Pivot Handling needle(官鍼), Miraculous Pivot Jong-si(終始) and the meaning of "刺有三變" of Miraculous Pivot Longevity and character(壽夭剛柔), after which its application in later periods will be discussed. Results : The words 'Sa-gi', 'Tak-gi' and 'Cheong-gi' in the phrase "夫氣之在脈也" of Miraculous Pivot Nine needles and Twelve sources each correspond to the words 'yang pathogens(陽邪)', 'yin pathogens(陰邪)' and 'essence derived from food(穀氣)' of Miraculous Pivot 終始, respectively. Conclusions : The Upper-Middle-Lower of the phrase "夫氣之在脈也" in Nine needles and Twelve sources indicates the three levels of depth, in which 'Sa-gi', 'Tak-gi' and 'Cheong-gi' each dwell. 'Ham-maek' and 'Joong-maek' are categorizations according to the depth of needling.

• Korean journal of applied entomology
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• v.58 no.2
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• pp.121-127
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• 2019

The discipline that deals with the role of insects in various activities that affect human aesthetics is called cultural entomology. This study investigated the kinds of insects appearing in modern traditional three-verse Korean poem, Sijo from the perspective of cultural insects. The subject literature surveyed 6,604 works and examined insect words. Among them, there were 215 works that appeared insect words and there were 26 works containing insect words in the title. All of the insect words appeared 257 times and were distinguished by 30 kinds of insects. The most commonly used insect words appeared 57 times as a butterfly, 45 crickets, and 44 insects. Studies in the field of cultural entomology will be needed through various works of art.

• Journal of Korean Medical classics
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• v.32 no.4
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• pp.17-33
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• 2019

Objectives : The verse, "冬不藏精, 春必病溫", which had much influence, has been falsely referenced as contents of "Neijing". This study aims to examine this process, while looking at its theoretical meaning within clinical practice. Methods : The origins of the concept "冬不藏精, 春必病溫" are explained through annotations of "Neijing" and Li Dong Yuan(李東垣)'s interpretation of Shanghan(傷寒), while its clinical meaning is examined through theories of doctors's who applied the concept in their practices. Results : The beginning of "冬不藏精, 春必病溫" could be traced back to Li's annotation of the verse "冬傷于寒, 春必病溫" from the "Neijing", where he based his understanding on the concept "少陰不藏." Since then, the discourse on "冬傷于寒, 春必病溫" has been replaced by "冬不藏精, 春必病溫" as a new concept to explain the pathology of Wenbing(溫病). These discussions followed the line of thought that by failure to store Jing(精) during the winter, Cold pathogen would infiltrate, hiding itself in Shaoyin(少陰). Various arguments on how the Cold pathogen would develop into Wenbing and its treatment followed. Conclusions : "冬不藏精, 春必病溫" can be understood as the result of a new interpretation of "冬傷于寒, 春必病溫" through the perspective of Cold pathogen infiltration based on "少陰不藏".