• Herbal Formula Science
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• v.19 no.2
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• pp.161-178
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• 2011

Objectives : The aim of this study is to find the therapeutic meaning of Rhizoma Cyperi in herbal medication. Methodes : In this study, we investigate 85 prescriptions related to the use of Rhizoma Cyperi main blended from Dongeuibogam. we research about field of therapy, symtoms of a disease, the chief virtue of a medicine, the cause of a disease, the pathology of a disease, dosage, contents of composition. Results : The following conclusions were reached through investigations on the prescriptions that use Rhizoma Cyperi as the main ingredient. Prescriptions that Rhizoma Cyperi was taken as a monarch drug are utilized for 24 therapeutic purpose, for example, woman disease, uterine disease, vitality and abdominal mass. In particular, 16.4% of prescriptions appear in the chapter of woman, and 15.2% of those appear in the chapter of uterus. Prescriptions that utilize Rhizoma Cyperi as the main ingredient are used in the treatment of menstrual disorder, pain due to disorder of Gi, infertility, irregular menstruation and abdominal mass. Rhizoma Cyperi is used in pathogenic factors such as seven modes of emotions and used in pathology related to the stagnation of blood system. The dosage of Rhizoma Cyperi is 6li(about 0.23g) to 6don(about 22.5g), however 1don(about 3.75g) has been taken the most for clinical application. Gyogamdan and Yukmisamleunghwan are the most useful base prescriptions which use the Rhizoma Cyperi as the main component. Conclusions : This information provide the rationale for establishing Basic evidance in the oriental medical prescription.

• Journal of radiological science and technology
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• v.23 no.1
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• pp.49-54
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• 2000

It is important to identify modifiable risk factors for breast cancer, because the breast cancer is one of the major causs of mortality among women. Some reported that obesity is a risk factor for breast cancer, but the results are not constant. Many risk factors are related to the duration of estrogenic stimulation of the breast. In general, early menarche and late menopause are positive risk factors. Human breast cancer has different characteristics according to the status of menopause(premenopause and postmenopause). In premenopausal women, about 60% of circulating estrogen is from the ovaries in the form of estradiol, and the remaining 40% is estrogen formed primarily in the adipose(fat) tissue via aromatization of androstenedion from the adrenal glands. After menopause this adipose cell production of estrone is the main source of estrogens and the level of estrone is maintained approximately at premenopausal levels. This study was undertaken to determine the role of body size and body mass index by status of menopause in development of breast cancer using retrospective case/control study. From March 1991 to February 1997 at the Wonkwang University Hospital, the breast cancer cases(n=72) and controls(n=86) were selected. By statistical analysis method, regression analysis, paired T-test and multiple logistic regression were done to estimate the influenced factors same as height, weight, BMI, age at menarche and age at menopause. The following results were obtained : 1. In premenopausal women, age at menarche was showed comparatively high correlation coefficients and BMI was described prominently highly in postmenopause. 2. At the results of multiple regression analysis, age at monarch, BMI and weight were showed as significant variables. In this method, critical factor ($R^2$) was 0.054. 3. Paired samples T-test was undertaken to test mean difference between two groups of cases and controls. The result of test performance showed a significant difference. 4. In comparison with women whose weight less than 50 kg, the ORs for the upper 5th group was 1.82(95% confidence interval). The heaviest women had a higher risk(OR=1.14, 95% confidence interval $1.12{\sim}1.31$, p=0.005). Higher body mass index was significantly associated with increased risk of premenopausal breast cancer (OR=1.01, 95% confidence interval $1.08{\sim}l.18$, p=0.05).

• The Journal of Dong Guk Oriental Medicine
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• v.6 no.1
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• pp.67-89
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• 1997

The heart takes the top position as the monarch of the physiological activity in five viscera and six bowels. Activity to think and ponder, or harmony of the function of viscera and bowels and passing smoothly of qi and blood and so on, these depend on the function of heart. So it is called the center of life activity. This thesis studied bibliographically the process of formation of the system of differention of syndromes. First, in the classify of deficiency syndrome, insufficiency of the Heart is classified deficiency of the Heart-yin and insufficiency of the Heart-yang. After it classified insufficiency of the Heart-qi, insufficiency of the Heart-yang, dificiency of the 'Heart-blood and deficiency of the Heart-yin. At lately it classified more subdivide into insufficiency of the Heart-qi, insufficiency of the Heart-yang, dificiency of the Heart-blood, deficiency of the Heart-yin. Deficiency of the Heart-qi yin, deficiency of the Heart-qi blood, deficiency of the Heart-yin yang and sudden exhaustion of the Heart-yang. Second, It were the most important that the phlegm, fire and heat in the classify of excess syndrome. It classified various differentiation of syndrome. In the beginning of a period, it only classified phlegm syndrome and heat syndrome, but recently it classified not only phlegm syndrome and heat syndrome but also phlegm-fire. Also, It classified importantly gradually Heart-blood stasis caused by deficiency of the Heart-qi and the Heart-yang. Variety and subdivision of classify of differentiation of syndrome seemed resault of study to prepare various disease. And that after demanded more and more positive study.

• Journal of the Korean Society of Food Science and Nutrition
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• v.33 no.2
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• pp.339-348
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• 2004

This study was peformed to assess the relationships among bone mineral density (BMD), Physiological characteristics and lifestyle factors in 61 premenopausal working women aged 30∼49 y in Busan. The BMDs of the lumbar spines (Ll∼L4), femoral necks (FN), ward's triangles (WT) and trochanters (TC) were measured by dual energy X-ray absorptiometry. Data for physiological characteristics and physical activity was assessed by questionnaire and usual intakes of coffee, green tea, alcohol, Coca cola by food frequency questionnaire. The BMDs of L14, FN, WT and TC were 1.02 g/$\textrm{cm}^2$, 0.76 g/$\textrm{cm}^2$,0.69 g/$\textrm{cm}^2$ and 0.66 g/$\textrm{cm}^2$respectively The BMD of FN was assessed as osteopenia by T-score. The BMD of WT was positively correlated with age of monarch (p<0.05) and the BMD of Ll4 was positively correlated with delivery number (p<0.05). The BMD of Ll4 was positively correlated with hours of outdoor activity per weekend and week (p<0.05, p<0.05). The BMDs of FN and WT (p<0.05, p<0.05) were positively correlated with intake of green tea per month and the BMD of FN (p<0.05) was positively correlated with intake of wine per month. But the BMD of Ll (p<0.05) was negatively correlated with intake of Coca cola per month. So nutritional education for increasing hours of outdoor activity and decreasing intake frequency of beverage contributing to diminishment of bone mineral density is needed for premenopausal working women to prevent osteoporosis.

• (The)Study of the Eastern Classic
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• no.49
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• pp.325-355
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• 2012

This research aims to generalize the thoughts of military science of the intellectuals through the books on military arts and science, which were published in the early Joseon Dynasty. In the early Joseon dynasty, it was in a position to establish the foundation in the new monarch internally, and, at the same time, to overcome foreign powers on both northern and southern borders externally. Thus, the books on military arts and science should have to be published under a premise of such situations. Accordingly, the books on military arts and science of those days took account of political stability having reflected the activities not only as the founder of Joseon but also as the military officer in the late Goryeo along with the books' own purpose to found military arts and sciences. The books on military arts and science that published in the early Joseon Dynasty were written mostly based on Chinese military books and its annotations, except some descriptions of the history of war. However, the intellectuals at that time endeavored to redefine military arts and science from the perspective of Confucianism having evaluated Chinese military science books that were biased to boost Machiavellian tactics. As a result of this, the geographical distinctions between China and Korea were the start of an argument for the military arts and science. There were also disputes over the relationships between the military science and the Yin-Yang School, and between the military science and Confucian school. Organizing our country's own history of war for the first time in the early Joseon Dynasty is worth for putting a high evaluation. However, it cannot help but to point out the limits of the books that there are noticeable descriptions about the factors related to toadyism, and that there are no descriptions about the wars against Japanese raiders. The books on military arts and science in the early Joseon Dynasty put emphasis on the commander's leadership that should be good at both literary and martial arts, as well as the harmony in military-to-military relations. After all, the intellectuals in the early Joseon Dynasty had linked the military arts and science to the sages of Confucian school under a premise that scholarship is to be used in combination with martial arts. And, as the nexus between the two, they noted the items of virtue, such as humaneness and righteousness (仁義); ritual and music (禮樂); loyalty and filial piety (忠孝); three fundamental principles (三綱); five moral disciplines (五倫). It can be said that this point is the typical features of the military arts and science in the early Joseon Dynasty, which cannot be found in Chinese military classics.

• Journal of Korean Philosophical Society
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• v.147
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• pp.333-356
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• 2018

Shang Yang was a person who, as a representative of the former School of Law, not only had an effect of thought on Han Fei Tzu, but also put a cornerstone of Qin Shi Huang's great universal unification by placing small and weak Qin Dynasty in a border area in the rank of a newly rising powerful nation. He is especially regarded as a person who valued laws and established the theoretical framework of legalist thought of School of Law systematically. To begin with, this writing examines the contents of the enforcement of legal reforms relevant to the prerequisite of Shang Yang's legal thought in historical archives, and confirms that Shang Yang succeeded in accomplishing legal reforms twice and that the aim of the legal reforms was to realize national prosperity and military power for the universal unification. This writing also takes notice of the fact that Shang Yang's legal thought went through specific steps for unifying the legal authority and the power of the monarch. Especially this writing focuses on applying the three-step theory of norms that was presented in the western social and political norm theory to Shang Yang's legal thought and on examining the characteristic and meaning explicitly. In short, the social and political norms go through emergence, cascade, and internalization. This writing aims to confirm that Shang Yang's legal thought also went through these three steps and was specified. Specifying this critical mind, this writing is a result which discusses that Shang Yang's legal thought went though the steps of the selective prescriptivism of emergence, the monarchical absolutism through sever punishment, and the internal monarchism for national prosperity and military power, and that the thought was systemized. Finding that the contents of Shang Yang's legal thought correspond to the three-step theory of norms and produce the individual meaning is the independent characteristic of this writing. It is the aim of this writing that the system and meaning of Shang Yang's legal thought will be confirmed more explicitly through this contextual examination.

• Journal of Haehwa Medicine
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• v.27 no.1
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• pp.9-20
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• 2018

Objectives : Ten heavenly stems(10天干) and Twelve earthly branches(12地支) are symbols exposing change order in heaven and earth, and are a very important sign in studying oriental philosophy and oriental medicine. Especially, 10 heavenly stems(10天干) and 12 earthly branches(12地支) are indispensable for the study of Five Circuits And Six Qi(오운육기), and a deep study is needed. Methods : I have examined Yin Yang combination(음양배합), Five elements combination(오행배합), Six Qi 3Yin 3Yang combination(육기삼음삼양배합), viscera combination(장부배합), Mutual collision(상충), Six combination(육합), Three combination(삼합), etc. of 12 earthly branches(12지지) by referring to books such as "Yellow Emperor Internal Classic" ("黃帝內經") and "Principle of universe change" ("우주변화의 원리"). Results & Conclusions : Zi Yin Chen Wu Shen Xu(子 寅 辰 午 申 戌) become Yang(陽), Chou Mao Si Wei You Hai(丑 卯 巳 未 酉 亥) become Yin(陰), Zi Si Yin Mao Chen Si(子 丑 寅 卯 辰 巳) become Yang, and Wu Wei Shen You Xu Hai(午 未 申 酉 戌 亥) become Yin. Twelve earthly branches can be divided into five movements by its original meaning, where YinMao(인묘) is tree, SiWu(사오) is a fire, ShenYou(신유) is a gold, HaiZi(해자) is water, and ChenXuChouWei(진술축미) mediate in the middle of four movements So they become soil(土). SiHai(巳亥) is JueYin Wind Tree(궐음 풍목), ZiWu(子午) is ShaoYin Monarch Fire(소음 군화), ChouWei(丑未) is TaiYin Humid Soil(태음 습토), YinShen(寅申) is ShaoYang Ministerial Fire(소양 상화), MaoYou(卯酉) is YangMing Dry Gold(양명 조금), and ChenXu(辰戌) is TaiYang Cold Water(태양 한수). Viscera combination(장부배합) combines Zi(子) and Bile(膽), Chou(丑) and Liver(肝), Yin(寅) and Lung(肺), Mao(卯) and Large intestine(大腸), Chen(辰) and Stomach(胃), Si(巳) and Spleen(脾), Wu(午) and Heart(心), Wei(未) and Small intestine(小腸), Shen(申) and Bladder(膀胱), You(酉) and Kidney(腎), Xu(戌) and Pericardium(心包), Hai(亥) and Tri-energizer(三焦), Which means that the function of the viscera and channels is the most active at that time. Twelve earthly branches mutual collisions collide with Zi(子) and Wu(午), Chou(丑) and Wei(未), Yin(寅) and Shen(申), Mao(卯) and You(酉), Chen(辰) and Xu(戌), and Si(巳) and Hai(亥). The two colliding earthly branches are on opposite sides, facing each other and restricting each other by the relation of Yin-Yin and Yang-Yang it rejects each other so a collision occurs. Six Correspondences(六合) coincide with Zi(子) and Chou(丑), Yin(寅) and Hai (亥), Mao(卯) and Xu(戌), Chen(辰) and You(酉) and Si(巳) and Shen(申) Wu(午) and Wei(未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). This is because the time Six Qi(六氣) shifts in these three years are the same.

• The Southeast Asian review
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• v.28 no.2
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• pp.213-247
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• 2018

Thailand in 2017 the public sentiment has turned against the military government. The four pledges the military declared immediately after the 2014 coup, restoration of democracy, addressing of divisive politics, eradication of corruption, and stimulation of the economy have all failed. In the same year, however, Thai military junta began to recover it's diplomatic relationship with western countries including US and EU owing to promulgation of the new constitution endorsed by King Maha Vajiralongkorn and the lavish funeral of late King Bhumibol Adulyadej which was attended by huge number of condolence delegations from around the world including US Defense Secretary James Mattis. Since the 2014 coup, US has sanctioned the country under military junta led by General Prayuth Chan-o-cha for urging them back to the barracks. EU also joined this sanction measures. US signaled change in it's policy when General Prayuth got the chance to visit US and meet President Donal Trump in 2017. General Prayuth Chan-o-cha's military junta could start to restore it's reputation internationally. Domestically, he used absolute powers based on section 44 of the interim constitution, also guranteed in the new constitution. Oversea and national human rights groups have criticized that the interim constitution for permitting the NCPO, Thai military junta's official name, to carry out policies and actions without any effective oversight or accountability for human rights violations. On 1 December 2017, Thailand marked the one-year anniversary of King Maha Vajiralongkorn's accession to the throne as the country's new monarch, Rama X. In the first year of King Rama X's reign, arrests, prosecutions, and imprisonment under Article 112 of Thailand's Criminal Code (lese-majeste) have continued unabated in Thailand. NCPO has continued to abuse Article 112 to detain alleged violators and curb any form of discussion regarding the monarchy, particularly on social media. In this worsening human rights environment General Prayuth Chan-o-cha enforced continuously campaign like Thai-style democracy- an effort to promote largely autocratic 'Thainess' in such a way that freedom of expression is threatened. It is a resurgence of 'Sarit Model'. In the beginning of 2017 Thai military government raised the slogan of 'opportunity Thailand' in the context of 'Thailand 4.0' project which attempts to transform Thai economy based on industry-driven to innovation-driven for recovering robust growth. To consider freedom and liberty as a source of innovation, 'Thailand 4.0' led by 'Sarit Model' without democracy would be skeptical.

• The Journal of Korean Philosophical History
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• no.42
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• pp.259-294
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• 2014

The key concept of political thoughts of Confucianism is 'Tian(天)=the Heaven' and 'Ren(人)=the Human being'. In particular, the meaning of 'the Heaven(天)' is profoundly exclusive in Confucianism in comparison to the other concepts. It is because that 'the Heaven' is connected with 'Ri(理)' which explains the human being and the heaven metaphysically, and the discussions about those concepts have also been widening to the political field. And if the concept of 'the Heaven's nature(天命)' is excluded, it is difficult for us to discuss the essence of political thought of Confucianism. This paper argued how the politicalization of 'the Heaven' which was private dimension of monarch in the strict sense, changed to the public dimension of people in Japan in the early 18th century through some theories of the two famous philosopher, Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai(荻生?徠) who belonged to the 'Kogakuha(古學派)'. The doctrines of Chu-tzu(朱子學) has hold absolute authority over the history of the oriental political thoughts. But the authority have gone through the stage of disorganization in a unique space called Eto(江戶) era of Japan. Therefore, the interpretations and concept establishments in a new dimension are naturally formed in that periods about 'Min(民)=People'. Based on discussions like this, the purpose of this paper is to study how those movements are emerged in what kinds of thinking and debating process. In part of Ito-Jinsai, this paper have reconsidered the concept of 'People' which Jinsai had thought and examined closely with critical mind about 'In(仁)=Mercy'. In case of Ogyu-Sorai, this paper have argued his political theory of 'the welfare of the people in the nation(安民天下)', in clarifying with the concept of 'the Roads of the Saint(先王의 道)' and the meaning about his declaration that "the Six Scripture(六經) is things(物)". The meaning of political view of this two philosopher is in the point to suggest some kinds of cure for problems of those days with the former days values. In the Jinsai's doctrine, that cure is 'the realization of the rule of right(王道)' based on new interpretation of 'Mersy'. And in case of Sorai, that is a form of independence of politics from morality based on 'the Roads of the Saint'.

• The Southeast Asian review
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• v.27 no.1
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• pp.53-94
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• 2017

Thai political regime is said to have returned to bureaucratic polity or semi-democracy. However this kind of perspective do not find the political interference of Privy Council which is a body of Monarch of Thailand. Therefore this paper tries to discover the unique traits of Thai way of constitutional monarchy which can be defined as the modern form of absolute monarchy. In short Thai way of constitutional monarchy based on network politics is contradictary to the normal constitutional monarchy whose norm is "the king reigns, but does not rule." This means Thai king is in politics not above politics in reality. Thai monarchy has interfered in diversive way in terms of mediating political conflicts and protecting the monarchy as a institution. In this process the king has been worshiped as demigod who practises the Buddhist doctrine and the centre of national integration. Even after the 6 Ocober 1976 massacre which the palace involved King Bhumibol Adulyadej's sacred position was not challenged. Rather $l{\grave{e}}se-majest{\acute{e}}$ law became more draconian for status quo. Since then $l{\grave{e}}se-majest{\acute{e}}$ was cited as one of the major rationale for the military coup. The 2006 coup which was triggered by the clash between network Monarchy and bourgeois polity based on Thakin network marked a surge of the $l{\grave{e}}se-majest{\acute{e}}$ cases. The 2014 coup had consecutively increased the number of $l{\grave{e}}se-majest{\acute{e}}$ prisoners. It can be said that the modern form of absolute monarchy in Thailand including bureaucratic polity, semi-democracy and democracy is bounded by $l{\grave{e}}se-majest{\acute{e}}$ law which network monarchy players such as military, intellectuals, Democrat Party and even some civil society groups support.