• 동의생리병리학회지
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• 제21권4호
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• pp.822-834
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• 2007

This study searched the philosophical and medical thought of mutual understanding and human body. Mutual understanding is a fundamental problem in all branches of oriental studies. In other words, mutual understanding becomes the existential foundation of heaven-earth-human(三才). So human beings, heaven and the earth can't exist if there is no mutual understanding. It comes out the problem of self-consciousness in philosophy, and qi movement pattern like upward, downward, inward and outward movement in traditional korean medicine. Human beings have mutual understandings with heaven and the earth from a macroscopic standpoint, on the other side the human body from a microscopic standpoint. Qi movement is the mutual understanding and response of qi in human body, so with which the physiological functions and pathologic changes of viscera and bowels comes out. Therefore we want to present how to complete qi movement between viscera-bowels and organs to examine mutual understandings in human body closely. The results was summarized as follows; First, upbearing the clear yang and down bearing the turbid yin of spleen-stomach is main pivot of upward and downward of qi movement, and it is true form of mutual understandings between viscera and bowels, so upward, downward, inward and outward movement of whole viscera and bowels can be controlled by spleen-stomach. Second, by restraining relationships between downward heart fire and upward kidney water, heart fire and kidney water have close communications physiologically and pathologically as upper-lower, yin-yang and water-fire. Third, by restraining relationships between upbearing and effusion of liver and purification and down-sending of lung, liver and lung are outer circles of upward and downward movement, so they have antagonistic functions. Firth, by the relationships between upbearing the clear and down bearing the turbid of spleen-stomach and free coursing of liver, free coursing of liver-gallbladder is the essential requirement that it certify transportation and transformation of spleen-earth, so the disease of liver-gallbladder induce spleen-stomach disease pattern to affect its function of transportation and transformation. Fifth, by spleen and kidney, spleen yang is based on kidney yang, so the weakness of kidney yang can affect the function of transportation and transformation of spleen-stomach as it can't warm spleen earth. Sixth, by homogeny of liver-kidney, essence and blood of liver-kidney and ministerial fire of liver-kidney have mutal generation and limitation physiologically and they mutually are affected in pathologically.

• International Journal of Fuzzy Logic and Intelligent Systems
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• 제14권2호
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• pp.91-97
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• 2014

Chaotic dynamics is an active research area in fields such as biology, physics, sociology, psychology, physiology, and engineering. Interest in chaos is also expanding to the social sciences, such as politics, economics, and societal events prediction. Most people pursue happiness, both spiritual and physical in many cases. However, happiness is not easy to define, because people differ in how they perceive it. Happiness can exist in mind and body. Therefore, we need to be happy in both simultaneously to achieve optimal happiness. To do this, we need to synchronize mind and body. In this paper, we propose a chaotic synchronization method in a mathematical model of happiness organized by a second-order ordinary differential equation with external force. This proposed mathematical happiness equation is similar to Duffing's equation, because it is derived from that equation. We introduce synchronization method from our mathematical happiness model by using the derived Duffing equation. To achieve chaotic synchronization between the human mind and body, we apply an idea of mind/body unity originating in Oriental philosophy. Of many chaotic synchronization methods, we use only coupled synchronization, because this method is closest to representing mind/body unity. Typically, coupled synchronization can be applied only to non-autonomous systems, such as a modified Duffing system. We represent the result of synchronization using a differential time series mind/body model.

• 대한예방한의학회지
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• 제11권1호
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• pp.55-64
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• 2007

This study was carried out to examine that the SamJae Theory(三才思想) was applied for a philosophic background of medical ethics. SamJae theory is not the system of three categories, which is unlike to the meaning of the word 'Sam(三)', but it is the system of two categories with 天(陽) and 地(陰) which are dividing all creations and phenomenons in the universe into two. Nevertheless, the reason why we divide all the universal creations and phenomenons into three, 天, 地 and 人, and also why we give a name 'SamJae' to this theory using the word 'Sam' meaning three, is to emphasize the human free volition that comes from the independent human life in the universe composed of 天(陽) and 地(陰). In other word, the core concept of SamJae theory is not 天(陽) and 地(陰) but 人 which symbolize the independent free volition of human. Therefore, if we try to use SamJae theory as a philosophic background of medical ethics, we can establish a comprehensive theoretical system including the existing ethical theories such as utilitarianism.

• 복식문화연구
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• 제19권3호
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• pp.501-517
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• 2011

This study investigates the concept of the body in Korean traditional costume by comparing the traditional costumes of the west and those of Korea while focusing on the relationship between the body and dress. In order to make a comparison of the traditional perspectives on the body in western and Korean costumes, this study examines the literature of history, art, medicine, philosophy as well as dress from the mid-fourteenth century to the nineteenth century pertaining to the west and those of the Joseon Dynasty Korea. Western dress assumes apparent formal structures and pursues overall harmony via the completeness of its entities, while traditional Korean dress subordinates the parts to the whole, emphasizing the organic total. Whereas the proportion of bodily structure is stressed in western traditional costume, in Korean costume the body is perceived as a whole. By revealing the body through the three dimensionalities of dress, the focus on the erogenous body parts is shifting in conventional western dress according to changes in aesthetic consciousness, which reflects the western ideas of objectiveness and self-centeredness. In traditional Korean dress, in the space between the body and dress, the emphasis is on planarization of the dress, which assumes the oriental relationship-centeredness concept.

• 한국감성과학회:학술대회논문집
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• 한국감성과학회 2000년도 춘계 학술대회 및 국제 감성공학 심포지움 논문집 Proceeding of the 2000 Spring Conference of KOSES and International Sensibility Ergonomics Symposium
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• pp.342-351
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• 2000

The paper is concerned about the discovery of new physics of the old oriental philosophy of the yin-Yang '||'&'||' five elements. the physical properties of Five Elements are defined, similarly as in thermodynamics, as five different characteristic state in a cyclic system of nature or a human body. Wood is defined as "warm and soft", Fire as "hot and dispersive", Earth as "agglomerating and sticky", Metal as "tensile and crystallizing", and Water as "cool and slippery" state, respectively. Based on the physics of Five Elements and Qi channel theory, five different constitution classification s are made according to the shape of human face, such as long, inverse triangle, circle, square, and triangle geometry, respectively.Since the constitution implies the relative size or strength of 5 major organs, this theory can be applies successfully to the prediction of the susceptibility to specific diseases as well as the analyses of personal character such as emotion and sensibility. The specific character is analyzed with four different aspects; that is, the first and second are caused by the positive and negative side of the strongest organ, the third character by determined the weakest organ, and finally the fourth by the abnormal psychology due to serious illness.bnormal psychology due to serious illness.

• 한국조경학회지
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• 제35권3호
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• pp.92-104
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• 2007

This paper aims to discussion the characteristics of location and spatial organization on Hongneung and Yureung(royal tomb) in Namyangju through the interpretation of traditional oriental philosophy including Feng-Shui theory. To do this, we studied in two ways; analysis of the present conditions and photographing research materials about the form of physical structure and review of historical document. The result of analysis in sight of the location and spatial structure was good matched. Main finding of this paper are as follows: The location and landscape structure was characterized by the harmony with natural following traditional thinking and the Korean view of nature, while maintaining the dignity of the King. The spatial organization were placed in a straight line following the hierarchy of metaphysics by order of Neungchim(Tombs Vicinity) - Changmyungdeung(Stone Lantern) - Chungjakak(Pavilion) - Hongsalmun(Gate for Heavenly Gods) and was based on the Confucianism value, the natural contour and inner value. Through this study, we find the principles made it possibles to re-evaluate nature in modem society and provided us with new ways to conserve nature with the help of environmental theory.

• 한국의상디자인학회지
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• 제5권2호
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• pp.17-29
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• 2003

This survey paper examines general characteristics of "yellow" color, the oldest color in the history of art. Also the research aims to find meanings of the color and historical development embedded in clothing and textile both in orient and in occident where different philosophy and history developed. It is found here that the yellow symbolized both positive and negative meaning in the history of costume throughout the world. The color, however, was used to symbolize mostly positive meaning in the orient whereas not in the occident. "Yellow" color in orient used to symbolize the supremacy of the emperor, excellence and authority. The meaning of "yellow" color in the occident is two fold: from the positive viewpoint it represent god, king, wisdom, wealth and holy light, and from the negative viewpoint it represent image of betrayal and distrust, image of immorality, image of death and disease and image of jealousy and hatred. The concept of "yellow" was generalized in orient by the "Eum-Yang-O-Haeng Theory", while in occident by the Christianism. And the concepts came to hold concrete meanings and thereafter the symbol of yellow appeared.ings and thereafter the symbol of yellow appeared.

• 한국식생활문화학회지
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• 제29권1호
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• pp.119-128
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• 2014

This study attempted to develop a representative mild Korean food, including kimchi, bulgogi, galbi, and bibimbap, while maintaining existing images in order to spread Korean food worldwide. Tangpyeongchae is a mild healthy food with a nutritional balance of carbohydrates from cheongpomuk, protein from beef and eggs, and vitamins and minerals from water parsley, bean sprout, and laver. The food has a history of being favored by the political elite of the Joseon Dynasty and has features in Korean storytelling. Tangpyeongchae is an obangsaek food (five representative colors of Oriental philosophy). This study examined modern recipes of Tangpyeongchae in order to establish a standardized cooking method. Furthermore, the study examined customer interest and marketability of natural pigments to develop obangsaek cheongpomuk (mungbean gel) by adding black sesame, a traditional ingredient in Korea, to the cheongpomuk as well as traditional Korean pigments, chija and omija.

• The Journal of Korean Physical Therapy
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• 제8권1호
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• pp.109-119
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• 1996

Although the physical therapy of both East and West has been based on an identical philosophy, they have had their own therapy with difference in its form and pattern. In general, cupping is used to diagnose and treat viscera by means of acupuncture point, and myofascial release is also used for both diagnosis and orthopedic treatment on the basis of trigger point and myofascial however, when they have a lot of identical facts such as using both mental and physical aspects of human beings for treatment, keeping nervous action balanced, and recovering depressed nervous functions and relieving the pain. In addition. their identical fact includes that they tend to treat patients by using symptoms and reaction shown in their skin, and that both East and West try to consider myofascia as an integrated totality and as a unified body of organic functions with correlations. Among the principles of myofascial release, recently, it has been very identical that stimulus given to the skin results in synapse to sympathetic nerve through dosal horn cell has an effect on viscera, and that cupping is sued for diagnosis and treatment of viscera. It is required, therefore, to continue to carry out studying on this field.

• 한국조경학회지
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• 제27권5호
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• pp.48-56
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• 2000

This study aims to find out the norms and principles reflected in the spatial organization of royal tombs in the Chosun Dynasty through the modern interpretation of traditional oriental philosophy theory. We examined the characteristics of royal tomb sites including Jeshil(Shrine), Hongjunmun, tomb mound, ponds, and attached buildings employing an analysis of the spatial formation and landscape. This study covered 36 tombs of kings and queens in the Chosun Dynasty. The entire layout of royal tombs, including annexed buildings, was informal in may cases. This was due to following the natural contour rather than adhering to certain philosophical principles. The royal tomb site is divided into three zones. Jeshil and pond constitute a space for living people, visitors. Secondly, the semi-scared space includes the space from Hongjunmun to the entrance to the Chungjaka. The last space is for the dead, from the back of Chungjakak to tomb mound. This is in line with the layout of palaces of the Chosun Dynasty which is characterized by "three gates and three zones": outer yard-court yard- back yard. The size of the space for holding memorial ceremonies, from Hongjunmun to the Chungjakak entrance, was set at 900m until the early Chosun Dynasty. Since that time the distance varied according to the land topography due to the influence of metaphysics. It can be summarized that the spatial organization of royal tombs in the Chosun Dynasty is based on the Confucianism value, the natural contour of the site, and inner spiritual value.ual value.