• The Journal of Dong Guk Oriental Medicine
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• v.8 no.2
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• pp.155-173
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• 2000

The diagnosis in Oriental medicine is done by inspection, auscultation and olfaction, interrogation, four diagnostics of pulse feeling and palpation, and various system of identification like identification according to Qi(vital energy), Xue and body fluids, identification according to fair principles, identification according to principles of Wei, Qi, Ying and Xue, identification according to Sanjiao(the triple heater), identification according to four type physical constitution. Sometimes, symptoms and diagnosis techniques according to symptoms is selectively applied for the diagnosis. Among them the pulse feeling and palpation diagnosis technique using the sense of finger and palm of the hand is divided into feeling of pulse and palpation and pressing maneuver. Pressing maneuver is a diagnosis technique pressing and rubbing the affected part in order to attain data of identification including inside and outside condition of the body with regard to the nature, condition and relative seriousness of disease. There are palpation of the skin, palpation the hand and foot, palpation the chest and the abdomen, palpation shu points in pressing maneuver. The diagnosis of the Back Shu points is a technique to examine the change of disease condition from pressure ache, spontaneous ache, tension, relaxation, solidification revealed through channels and collaterals. I investigates starting disease and an attack of disease of twelve pulse and pulse condition through the study relative to the substance and technique of pressing maneuver, and adjusts diagnosis techniques of a region for acupuncture and matters to be attended. The conclusions are as follows. 1. The Shu or stream points in which pathogenic factors go are important to medical treatment of dormant diseases like bowels disease, cold symptom complex and insufficiency symptom complex. 2. Disease classified by system is diagnosed by the condition of process part like pro-trusion, cave-in, tension, relaxation, pressure ache through palpating the Shu or stream points, that is pressing upward or downward left and right sides of the backbone process by hands. 3. In real clinic pressing maneuver of one's back side is very important to patient's diagnosis treatment. Thus, pressing maneuver of one's back side have to be done without omission. 4. Diagnosis must be accomplished through the perception about the diversity of diagnosis technique of bowels disease, the exact knowledge about pressing maneuver of one's back side for enlargement of treatment range and rising of treatment rate, and pressing maneuver of the Shu or the stream points.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.106-115
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• 2011

This study, based on (edited in 18th century), analysed the landscape system and cultural landscape elements of Yuhoidang(Hageowon 何去園) Garden in Musu-dong, Daejeon, and the findings are as in the following. YuHoidang(Gwon Yijin 權以鎭) managed Hageowon Garden in Musu-dong, located on the southern branch of Mt. Bomun, to realize his utopia. The completion of Hageowon Garden was only possible due to his installation of a variety of facilities in family gravesite on the hill behind his house: Shimyoso(Samgeunjeongsa 三近精舍, in 1707), Naboji(納汚池, in 1713), Banhwanwon(in 1714) and expended exterior space(in 1727). With regard to the landscape system of the village, the main range of mountains consists of Mt. Daedun, Mt. Odae and Mt. Bomun. The main high mountain of the three is Mt. Bomun, where 'Blue Dragon' hill branches off on the east side(Eungbong), 'White Tiger' in the west(Cheongeun and Sajeong) and Ansan(inner mountain) in the south. The landscape system is featured by 'mountains in back and rivers in front'. The river in the south-west, with its source in Mt. Juryun is called as the 'Stream of outer perfect spot', while the 'Stream of inner perfect spot' rises from Eungbong, passing through the east part of the village into the south-western direction. Banhwanwon Garden(盤桓園) was created with the stream in the east and natural bedrocks, and its landscape elements includes Naboji, Hwalsudam, Gosudae, Sumi Waterfall, Dogyeong(path of peach trees), Odeeokdae(platform with persimmon trees), Maeryong(Japanese apricot tree), springs and observatories. An expanded version of Banhwanwon was Hageowon garden, where a series of 'water-trees-stone' including streams, four ponds, five observation platforms, three bamboo forests and Chukgyeongwon(縮景園) of an artificial hill gives the origin forest a scenic atmosphere. When it comes to semantics landscape elements, there are (1) Yuhoidang to cherish the memory of a deceased parents, (2) Naboji for family unification, (3) Gosudae to keep fidelity, (4) Odeokdae to collect virtue and wisdom, (5) Sumi Waterfall to aspire to be a man of noble character, (6) Yocheondae for auspicious life, (7) Sumanheon and Gigungjae to be in pursuit of hermitic life, (8) Hwalsudam for development of family and study, (9) Mongjeong to repay favor of ancestors, (10) Seokgasan, a symbol of secluded life, (11) Hageowon to enjoy guarding graves in retired life. The spatial composition of Hageowon was realized through (1) Yuhoidang's inside gardens(Naboji, Jucheondang, Odeokdae, Dogyeong, Back yard garden and others) (2) Sumanheon(收漫軒) Byeolup or Yuhoidang's back yard gardens (Seokyeonji, Yocheondae, Sumanheon, Baegyeongdae, Amseokwon and others) (3) Chukgyeongwon of the artificial hill(which is also the east garden of Sumanheon, being composed of Hwalsudam, Sumi Waterfall and Gasan or 12 mountaintops) (4) the scenic spots for unifying Confucianism, Buddhism and Taoism are Cemetry garden in the back hill of the village, the temple of Yeogyeongam, Sansinkak(ancestral ritual place of folk religion) and Geoeopjae(family school). On top of that, Chagyeongwon Garden(借景園) commands a panoramic distant view of nature's changing beauty through the seasons.

• Journal of the Korean Association of Geographic Information Studies
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• v.9 no.4
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• pp.81-94
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• 2006

The water quality impacts of forest fragmentation at the Doam-dam watershed were evaluated in this study. For this ends, the watershed scale model, Soil and Water Assessment Tool (SWAT) model was utilized. To exclude the effects of different magnitude and patterns in weather, the same weather data of 1985 was used because of significant differences in precipitation in year 1985 and 2000. The water quality impacts of forest fragmentation were analyzed temporarily and spatially because of its nature. The flow rates for Winter and Spring has increased with forest fragmentations by $8,366m^3/month$ and $72,763m^3/month$ in the S1 subwatershed, experiencing the most forest fragmentation within the Doam-dam watershed. For Summer and Fall, the flow rate has increased by $149,901m^3/month$ and $107,109m^3/month$, respectively. It is believed that increased flow rates contributed significant amounts of soil erosion and diffused nonpoint source pollutants into the receiving water bodies. With the forest fragmentation in the S1 watershed, the average sediment concentration values for Winter and Spring increased by 5.448mg/L and 13.354mg/L, respectively. It is believed that the agricultural area, which were forest before the forest fragmentation, are responsible for increased soil erosion and sediment yield during the spring thaw and snow melts. For Spring and Fall, the sediment concentration values increased by 20.680mg/L and 24.680mg/L, respectively. Compared with Winter and Spring, the increased precipitation during Summer and Fall contributed more soil erosion and increased sediment concentration value in the stream. Based on the results obtained from the analysis performed in this study, the stream flow and sediment concentration values has increased with forest fragmentation within the S1 subwatershed. These increased flow and soil erosion could contribute the eutrophication in the receiving water bodies. This results show that natural functionalities of the forest, such as flood control, soil erosion protection, and water quality improvement, can be easily lost with on-going forest fragmentation within the watershed. Thus, the minimize the negative impacts of forest fragmentation, comprehensive land use planning at watershed scale needs to be developed and implemented based on the results obtained in this research.

• Korean Journal of Heritage: History & Science
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• v.52 no.3
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• pp.130-145
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• 2019

The palaces in South Korea are largely divided into primary palaces (法宮) and secondary palaces (離宮). In the early Joseon period, the primary palace was Gyeongbokgung Palace, and the secondary palace was Changdeokgung Palace. Additionally, there is the concept of imperial palaces (正宮). Gyeongbokgung Palace was the primary palace and the imperial palace. The topography of Gyeongbokgung is based on Mt. Baegak, which is the symbol of royal authority. The location of the palaces was chosen to highlight the king's dignity and authority. The three gates and three courts (三門三朝) were positioned on a straight line based on one axis along the ridge of Mt. Baegak to establish the legitimacy, hierarchy, and unity of the kingship. The secondary palace was built according to the demands of the king and the royal family or the political situation. It was created as a royal living space; thus, creating independent and diverse spaces along multiple axes. The primary palace was chosen to be built on the terrain of Yang, and the secondary palace was chosen to be built on the terrain of Yin; the criteria for laying buildings in the palace areas had to be different. The most important point in the formation of Joseon palaces was that the secret vital energy for the king (王氣) originated from the sacred mountain. Important elements of the palace were the secret vital energy chain of feng shui (風水氣脈) and the forbidden stream (禁川). The secret vital energy chain of feng shui was the gateway to the secret vital energy for the king, and the forbidden stream was a method of preventing the king from leaving the palace grounds. Gyeongbokgung Palace, which is on typical feng shui terrain, faithfully reflects the principles of feng shui. On the other hand, the secondary palace was built on incomplete and irregular feng shui terrain. Feng shui was part of the nature and the geography of the ruling classes in the Joseon Dynasty. By examining their geography, I believe that the perfection of traditional culture inheritance and restoration can be improved.

• Journal of Wetlands Research
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• v.26 no.1
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• pp.21-31
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• 2024

Macromia daimoji Okumura, 1949 was designated as an endangered species and also categorized as Class II Endangered wildlife on the International Union for Conservation of Nature (IUCN) Red List in Korea. The spatial distribution of this species ranged within a region delimited by northern latitude from Sacheon-si(35.1°) to Yeoncheon-gun(38.0°) and eastern longitude from Yeoncheon-gun(126.8°) to Yangsan-si(128.9°). They generally prefer microhabitats such as slowly flowing littoral zones of streams, alluvial stream islands and temporarily formed puddles in the sand-based lowland streams. The objectives of this study were to analyze the similarity of benthic macroinvertebrate communities in M. daimoji habitats, to predict the current potential distribution patterns as well as the changes of distribution ranges under global climate change circumstances. Data was collected both from the Global Biodiversity Information Facility (GBIF) and by field surveys from April 2009 to September 2022. We adopted MaxEnt model to predict the current and future potential distribution for M. daimoji using downloaded 19 variables from the WorldClim database. The differences of benthic macroinvertebrate assemblages in the mainstream of Nakdonggang were smaller than those in its tributaries and the other streams, based on the surrounding environments and stream sizes. MaxEnt model presented that potential distribution displayed high inhabiting probability in Nakdonggang and its tributaries. Applying to the future scenarios by Intergovernmental Panel on Climate Change (IPCC), SSP1 scenario was predicted to expand in a wide area and SSP5 scenario in a narrow area, comparing with current potential distribution. M. daimoji is not only directly threatened by physical disturbances (e.g. river development activities) but also vulnerable to rapidly changing climate circumstances. Therefore, it is necessary to monitor the habitat environments and establish conservation strategies for preserving population of M. daimoji.

• Journal of Korean Society on Water Environment
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• v.34 no.2
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• pp.183-201
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• 2018

The tolerance of Korean benthic macroinvertebrates to organic pollution has been analyzed since the early 1990s. However, considering the fact that there have been related studies carried out in some European countries since the early 20th century, the history of the research in Korea is very short and there is still much knowledge to supplement. We revised the saprobic valency, the saprobic value and the indicator weight value of 190 benthic macroinvertebrates taxa through the data of water quality and individual abundance collected from 7,086 sampling units in Korea from 2008 to 2014. The individual abundance of Uracanthella (Ephemeroptera) as a representative, one of the most common and abundant taxa in Korea, showed a typical lognormal distribution to 5-day biochemical oxygen demand (BOD5) concentration, and a normal distribution to the class interval of BOD5 concentration according to saprobic series. The value combining the mean individual abundance and the relative frequency of occurrence was a more efficient indicator value than that of each property alone. Benthic Macroinertebrates Index (BMI) was newly proposed as a modification of the saprobic index of Zelinka and Marvan (1961). BMI showed extremely significant correlation (determination coefficient $r^2$ > 0.6, n = 569 sites) with the concentration of BOD5, and the coefficient was a little higher than those of the previous indices. Until now, there has been very little research on the assessment of biological integrity of benthic macroinvertebrates community in Korea. While continuing researches into improve the reliability of BMI, it is necessary to develop multimetric indices for evaluating the integrity, including the composition of species and functional guilds, and the richness and diversity of the community.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.4
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• pp.11-24
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• 2010

The main focus of this research is the establishment of a systemic evaluation model based on objective evaluation indices, which are drawn to assess the experiencing of nature and recreational value at the level of the district unit. First of all, as a result of a literature review, a total of 10 indices can be drawn including vegetation structure, pavement rate, and hemeroby to evaluate an assessment of natural experiences and recreational value. Also, as a result of expert survey analysis, all evaluation index items were above 4.4, which is a high importance average. Hemeroby and unique landscape factor items in particular were above 5.8, which is very high. In addition, as a result of implementing a factor analysis to classify evaluation indices according to characteristics, three factors arise: 'landscape structure and quality of natural experience', 'typical availability', and 'quality of aesthetic and visual sense.' Based on the above survey analysis results, the 'quality of aesthetic and visual sense' was the highest, at 3.510. The classification 'landscape structure and quality of natural experience' was the lowest, at 3.035. A systemic value evaluation model was established by comprehensively analyzing these results. To verify the validity of the evaluation model drawn, real sites are selected and applied. First of all, as a result of a biotope types classification of sites, biotope type groups are classified into a total of 13 including the stream biotope while its subordinate biotope types are classified into a total of 61 groups. Lastly, as a result of biotope value evaluation, which was a previously established evaluation model, there are a total of 16 types including vegetation-abundant natural rivers and small-scale woodlands near forests in grade I. There are 9 types in grade II, 8 in grade III, 8 in grade IV, 19 in the least-valuable grade V.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.1 no.1
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• pp.3-17
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• 1998

The purposes of this study is to investigate the possibility of planting trees at space land in the riverside. The space land is for the green space. Calculating the plantable space in the representation section and the flood flowing stability of the existing banks based on the hydrological and meteorological data of the Kap-Chon riverbasin located in Tae-jon, the following results are drawn. (1) The flood discharges in each flow section are $698.7m^3/s$ in section 1, $654.6m^3/s$ in section 2, and $1353.3m^3/s$ in section 3 during 100 years recurrence interval. Because the designed-flood discharges in those sections are $1719.9m^3/s$, $2119.7m^3/s$, and $1512.8m^3/s$ respectively, safety for flood flowing is sufficient in existing banks. (2) The possible clearance for planting trees is 1.80m in section 1, 3.90m in section 2, and 0.01m in section 3. Planting clearance is enough in section 1 and 2. However, planting should be planned after estimating a rise-height due to the bridge piers, because many piers under riverine-highway are now on the construction in section 2. The section 3 does not have sufficient clearance for planting trees, but the planting is possible after getting enough flow area with slope by cutting the terrace land on the river artificially heightened. (3) In case of planting a tree 70cm diameter in $1m^2$ in section 1, the water level increases by 0.60m. Planting a tree in a $48m^2$ area increases the water level by 0.90m. Considering that plantable clearance is 1.8m in section 1, it is sufficient to flow safely. But if the trees are planted so compactly from the upper stream, expected heavy resistance is expected due to caught materials on the trees. So, trees have to be planted widely in upper streams but compactedly in lower streams. (4) The river width without changing, Kap-Chon's flow channel can be snaked in accordance with the nature law the wide terrace land in the riverside. Decreased flow area due to planting trees will be compensated by the inclination of terrace land. And, it is theoretically proved that the flood discharge is safe even though the terrace land on the river is parked similar to the nature. Planting trees in the terrace land of the Kap-chon river to the extent that flood flowing is not adversely affected, we can get the enjoyable park to citizens not spending expensive cost. It also contributes to the recovery of ecosystem, which gives the natural beauty of river and shade to citizens and becomes good natural-educational places for children.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.93-125
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• 2024

The article takes a critical perspective that reunderstanding the canon of Daesoon Thought is necessary to expand its application to the needs of modern society given the rapid speed of societal changes. The key point is the emergence of a cultural ecologism within Daesoon Thought. What is called the cultural ecologism is focused upon the sustainable horizon of unifying culture and ecology in the organic structure of a total-life culture. A reciprocal unity of culture and ecology is characteristic of a coherent whole with an original unitary process in the circle of Nature. Cultural ecologism, therefore, aims at seeking after the sustainability of culture wherein the value of culture is integrated in the grand stream of the ecological spirit of Nature. In the Late Joseon Dynasty, Daesoon Thought paid attention to the Great Opening (開闢) to secure the people's livelihoods and it offered edification concerning anti-feudalism in a dimension of realistic awareness which guided people's lives. The process of the Great Opening functions as a process for the world of the Reordering Works of Heaven and Earth (天地公事) which culminate in the experience the Earthly Paradise (地上仙境) of the Later World (後天). In the cultural ecologism of Daesoon Thought, this course is equivalent to a process of Haewon (grievance-resolution) in the sense of dissolution and reconciliation. From the wide umbrella of cultural ecologism, consequently, it is possible to say that Daesoon Thought can arrive at the reality of the Earthly Paradise (地上仙境) through the Great Opening of the Later World, in which human beings can enjoy the infinite vitality of the universe from within their own finite vitality.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.1-19
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• 2013

This study tries to review 'Sakuteiki(作庭記)', the Book of Garden Making, compiled at the end of the 11th Century during the Heian Period of Japan, from the East-Asian perspective. 'Sakuteiki' is a Garden Theory Book, the oldest in the world as well as in Asia, and it contains the traditional knowledge of Japanese ancient garden culture, which originated from the continent(Korea and China). Traditional knowledge related to East-Asian garden culture reviewed in this paper is "Fungsu Theory"(風水, Asian traditional ecology: Fengshui in Chinese; Fusui in Japanese), stemmed from the culture to seek sound and blessed places to live in. Viewed from modern landscape architecture, the Fungsu Theory corresponds to ecology(science). The Fungsu Theory was established around the Han Dynasty of China together with the Yinyangwuxing(陰陽五行) Theory and widely used for making human residences including gardens. It was transmitted to Japan via Korea as well as through direct transaction between Japan and China. This study reinterprets garden design principles represented in Sakuteiki, which were selected in 5 key words according to the Fungsu Theory. The 5 key words for the Fungsu Theory are "the place in harmony of four guardian gods(四神相應地)", "planting trees in the four cardinal directions", "flow of Chi(氣)", "curved line and asymmetry", and "mountain is the king, water is the people". Garden design principles of "the place in harmony of four guardian gods(四神相應地)" and "planting trees in the four cardinal directions" are corresponding to "Myeongdang-ron(明堂論, Theory of propitious site)". The place in harmony of four guardian gods mentioned in Sakuteiki is a landform surrounded by the flow of water to the east, the great path to the west, the pond to the south, and the hill to the north. And the Theory originated from Zhaijing(宅經, Classic of dwelling Sites) of China. According to this principle, the city was planned and as a miniature model, the residence of the aristocrat during the Heian period was made. At the residence the location of the garden surrounded by the four gods(the flow of water, the great path, the pond, and the hill) is the Myeongdang(明堂, the propitious site: Mingtang in Chinese; Meido in Japanese). Sakuteiki explains how to substitute for the four gods by planting trees in the four cardinal directions when they were not given by nature. This way of planting originated from Zhaijing(宅經) and also goes back to Qiminyaoshu (齊民要術), compiled in the 6th Century of China. In this way of planting, the number of trees suggested in Sakuteiki is related to Hetu(河圖) and Luoshu(洛書), which are iconography of Yi(易), the philosophy of change, in ancient China. Such way of planting corresponds to that of Yongdoseo(龍圖墅, the villa based on the principle of Hetu) presented in Sanrimgyeongje (山林經濟), an encyclopedia on agriculture and living in the 17th Century of Korea. And garden design principles of "the flow of Chi(氣)", "curved line and asymmetry" is connected to "Saenggi Theory(生氣論, Theory of vitality)". Sakuteiki explains the right flow of Chi(氣) through the proper flow and the reverse flow of the garden stream and also suggests the curved line of the garden stream, asymmetric arrangement of bridges and stones in the garden, and indented shape of pond edges, which are ways of accumulating Chi(氣) and therefore lead to "Saenggi Theory" of the Fungsu Theory. The last design principle, "mountain is the king, water is the people", is related to "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory. Sakuteiki explains the meaning of garden through a metaphor, which views mountain as king, water as the people, and stones as king's retainers. It compares the situation in which the king governs the people with the help of his retainers to the ecological phenomena in which mountain(earth) controls water with the help of stones. This principle befits "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory which explains landform on the analogy of social systems, people, animals and things. As above, major garden design principles represented in Sakuteiki can be interpreted in the context of the Fungsu Theory, the traditional knowledge system in East Asia. Therefore, we can find the significance of Sakuteiki in that the wisdom of ancient garden culture in East-Asia was integrated in it, although it described the knowhow of a specific garden style in a specific period of Japan.