• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.39-63
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• 2023

Modern medical science tends to categorize addiction as a kind of disease, but a Taoist world-view would not consider addiction to be a disease. Taoists do not have a concept of addiction as an eternal substance. Within the Taoist world-view, human beings are meant to live in harmony with the transformative cycles of nature. Human beings achieve self-realization through balancing themselves with nature. This is what is meant by Self-Realization in Harmony with Nature. There is no disease known as addiction when one's life is in harmony with nature. There are two main principles in the Taoist medical worldview. First, is the theory of correspondences. This theory of correspondences is the foundational to Taoism's value-neutral world-view wherein humans are seen as working together with Heaven and Earth in correlative relationships to create harmonious societies. Second, is the principle of harmony and balance in the Universe. One creature can be in harmony with other creatures and learn to appreciate the interconnectedness of all living beings. Survival of the forest is vital to the survival of natural harmony, balance, morality, and environment. The vitality of the human body depends on the movement of Qi energy. According to the principles of Korean traditional medicine, all human problems stem from the mind. There is no madness, no illness, no tempting fate, and even no death outside of what stems from the mind. Within the human body, there are two principles behind energy systems: harmony and balance. When human beings achieve the state of homeostasis, they obtain Qi flows which are associated with the various organs. In doing so, they can always maintain a healthy state of life in accordance with the cosmic rhythm. Taoist philosophy contains advice that prevents addiction. Empty your mind of all thought. Let your heart be peaceful. Finally, all worries are washed away by the cosmic wave.

• Nuclear Engineering and Technology
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• v.52 no.11
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• pp.2452-2459
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• 2020

Neutron spectrum is essential to the safe operation of reactors. Traditional online neutron spectrum measurement methods still have room to improve accuracy for the application cases of wide energy range. From the application of artificial neural network (ANN) algorithm in spectrum unfolding, its accuracy is difficult to be improved for lacking of enough effective training data. In this paper, an adaptive deviation-resistant neutron spectrum unfolding method based on transfer learning was developed. The model of ANN was trained with thousands of neutron spectra generated with Monte Carlo transport calculation to construct a coarse-grained unfolded spectrum. In order to improve the accuracy of the unfolded spectrum, results of the previous ANN model combined with some specific eigenvalues of the current system were put into the dataset for training the deeper ANN model, and fine-grained unfolded spectrum could be achieved through the deeper ANN model. The method could realize accurate spectrum unfolding while maintaining universality, combined with detectors covering wide energy range, it could improve the accuracy of spectrum measurement methods for wide energy range. This method was verified with a fast neutron reactor BN-600. The mean square error (MSE), average relative deviation (ARD) and spectrum quality (Qs) were selected to evaluate the final results and they all demonstrated that the developed method was much more precise than traditional spectrum unfolding methods.

• Journal of Korean Medical classics
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• v.18 no.3 s.30
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• pp.172-182
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• 2005

The study is on Yoshimasu Todo's thoughts of diseases and medical treatments. Conclusions are as below. 1. Yoshimasu Todo‘s thoughts of diseases. Diseases are existence of the poison in the human body. The poison oppresses and blocks the stream of vital energy. 'When evil-Qi is excessive. we call it Existence[邪氣盛則實]' means 'The existence of the poison in human body'. In this case, we must use herbal medicine as treatments. However, 'When body energy is exhausted, we call it Deficiency[精氣奪則虛]’ means 'The deficiency of body energy'. In this case, we don't have to use herbal medicine, because it is not a disease. For the recovery of the health. we shall intake nutritional food. 2. Yoshimasu Todo‘s thoughts of medical treatment. Medical treatment is to expel the poison from the body by using herbal medicine. When a medicine strikes the poison right, a reaction called 'Myunghyun[暝眩]' occurs. Myunghyun is the reaction of a living body when the poison is being expelled. To strike the poison right with herbal medicine, we must treat the patient according to the symptoms, not to the cause, nor the name[病名] of a disease.

• Structural Engineering and Mechanics
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• v.63 no.5
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• pp.617-628
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• 2017

In order to study the failure mode and seismic behavior of the interior-joint in steel traditional-style buildings, a single beam-column joint and a double beam-column joint were produced according to the relevant building criterion of ancient architectural buildings and the engineering instances, and the dynamic horizontal loading test was conducted by controlling the displacement of the column top and the peak acceleration of the actuator. The failure process of the specimens was observed, the bearing capacity, ductility, energy dissipation capacity, strength and stiffness degradation of the specimens were analyzed by the load-displacement hysteresis curve and backbone curve. The results show that the beam end plastic hinge area deformed obviously during the loading process, and tearing fracture of the base metal at top and bottom flange of beam occurred. The hysteresis curves of the specimens are both spindle-shaped and plump. The ultimate loads of the single beam-column joint and double beam-column joint are 48.65 kN and 70.60 kN respectively, and the equivalent viscous damping coefficients are more than 0.2 when destroyed, which shows the two specimens have great energy dissipation capacity. In addition, the stiffness, bearing capacity and energy dissipation capacity of the double beam-column joint are significantly better than that of the single beam-column joint. The ductility coefficients of the single beam-column joint and double beam-column joint are 1.81 and 1.92, respectively. The cracks grow fast when subjected to dynamic loading, and the strength and stiffness degradation is also degenerated quickly.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.

• IEIE Transactions on Smart Processing and Computing
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• v.2 no.2
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• pp.57-66
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• 2013

Wireless Sensor Networks consist of small, inexpensive, low-powered sensor nodes that communicate with each other. To achieve a low communication cost in a resource constrained network, a novel concept of signcryption has been applied for secure communication. Signcryption enables a user to perform a digital signature for providing authenticity and public key encryption for providing message confidentiality simultaneously in a single logical step with a lower cost than that of the sign-then-encrypt approach. Ring signcryption maintains the signer's privacy, which is lacking in normal signcryption schemes. Signcryption can provide confidentiality and authenticity without revealing the user's identity of the ring. This paper presents the security notions and an evaluation of an ID-based ring signcryption scheme for wireless sensor networks. The scheme has been proven to be better than the existing schemes. The proposed scheme was found to be secure against adaptive chosen ciphertext ring attacks (IND-IDRSC-CCA2) and secure against an existential forgery for adaptive chosen message attacks (EF-IDRSC-ACMA). The proposed scheme was found to be more efficient than scheme for Wireless Sensor Networks reported by Qi. et al. based on the running time and energy consumption.

• Herbal Formula Science
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• v.25 no.2
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• pp.209-222
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• 2017

Objectives : The purpose of this study was to investigate the interpretation of the Soyo-san(SYS) prescription in order to obtain the evidence for clinical applications. Methods and Result : We interpreted on the SYS-related contents based on 25 classic books, analyzed it according to followed categories ; meaning of name, alteration of herbal composition according to age, usage, origin, physiological and pathological situation of SYS, description of each herbal drug Conclusion : 1. So(逍) mean diminish(消), 遙 mean roll(搖). It reflected feature of SYS, that alleviate depression without impairing vital energy(正氣). 2. SYS was first mentioned in the prescription of peaceful benevolent dispensary(太平惠民和劑局方), its essential application was harminizing liver depression and spleen deficiency(肝鬱脾虛) 3. SYS originated from Sayuk-san. Sayuk-san was appropriate for soothe the liver and regulate the spleen(疏肝理脾), while SYS was suitable for depressed liver and blood deficiency(肝鬱血虛) 4. Most medical literature insisted that application situation of SYS is blood deficiency(血虛), depressed liver(肝鬱), spleen deficiency(脾虛). And there is strong correlation between three factors. 5. Bupleurum falcatum L.(柴胡), Mentha arvensis L.(薄荷) alleviates liver depression as "pungent dissipate-qi uprais (辛散氣升)" nature. Angelica gigas Nakai(當歸), Paeonia lactiflora Pall.(白芍藥) emoliates the liver by nourishing the blood. Atractylodes japonica Koidz. ex Kitam.(白朮), Poria cocos(茯苓), Glycyrrhiza uralensis Fisch.(甘草), Zingiber officinale Roscoe(生薑) cultivate the basis as tonifying earth(補土).

• Steel and Composite Structures
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• v.22 no.2
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• pp.235-255
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• 2016

This paper experimentally investigated the behavior of steel frame structures of traditional-style buildings subjected to combined constant axial load and reversed lateral cyclic loading conditions. The low cyclic reversed loading test was carried out on a 1/2 model of a traditional-style steel frame. The failure process and failure mode of the structure were observed. The mechanical behaviors of the steel frame, including hysteretic behaviors, order of plastic hinges, load-displacement curve, characteristic loads and corresponding displacements, ductility, energy dissipation capacity, and stiffness degradation were analyzed. Test results showed that the Dou-Gong component (a special construct in traditional-style buildings) in steel frame structures acted as the first seismic line under the action of horizontal loads, the plastic hinges at the beam end developed sufficiently and satisfied the Chinese Seismic Design Principle of "strong columns-weak beams, strong joints-weak members". The pinching phenomenon of hysteretic loops occurred and it changed into Z-shape, indicating shear-slip property. The stiffness degradation of the structure was significant at the early stage of the loading. When failure, the ultimate elastic-plastic interlayer displacement angle was 1/20, which indicated high collapse resistance capacity of the steel frame. Furthermore, the finite element analysis was conducted to simulate the behavior of traditional-style frame structure. Test results agreed well with the results of the finite element analysis.

• Journal of Korean Medical classics
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• v.21 no.4
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• pp.179-191
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• 2008

Yuchang(喩昌), prominent doctor in the early days of Cheong Dynasty, argued in favor of Daegiron(大氣論) and Chujoron(秋燥論). He referred the concept of Daegi(大氣) to the initiatory force that maintains and perpetuates the vital activities of human body. The historical background of his argument can be related to the abuses of the doctrine of warming and tonifying. At that time, the practice of misusing warming and tonifying herbal medicines without deteriorations of a case was widespread among doctors. Dryness and heat disease mechanism was triggered from this malpractice. Subsequently Yuchang(喩昌) witnessed many cases of lung diseases resulting from dryness and heat. That's why he suggested relieving dryness of the lung as a treatment, further establishing Daegi(大氣) - which correlates with the lung - as the vital fundamentals. Yuchang(喩昌)'s argues that the autumn energy emanates after the Autumn Equinox and that is what Chujo(秋燥) signifies in Chujoron(秋燥論). He articulates that most of the autumn diseases can be attributed to fire and heat. This argument is distinguished from the one that attributes lung diseases to coldness, thus providing an important factor in deteriorating a lung disease.

• Journal of Sasang Constitutional Medicine
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• v.14 no.1
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• pp.1-9
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• 2002

We analyzed 44 and 16 types of herbal medicines for Taeumin and Taeyangin, clinically applied in Dongyisoosebowon. In order to discover the standard of herbal classification for the Sasang constitutions, four concepts of Sasang Medicine were applied. These included 'Sadangron (theory of four groups)', 'Seungganggaehap (ascending-descending and gathering-dispersing)', 'Pyorihanyoul (exterior-interior and hot-cold)',and 'Hyungchiaekmi (fragrance, smell, bodily fluid and taste)'. According to these analyzing methods of herbal properties, we have reached the following conclusions: Herbal medicines for 'Taeumin' are characterized by opening energetics that reinforce dispersing Qi. The 'Exterior cold disease' is treated with herbs that ventilate the lungs and disperse dampness in three ways: by moistening the lungs, by releasing exterior, and by resolving dampness. The 'Interior heat disease' is treated with herbs that clear the liver and disperse heat in two ways. One by clearing liver heat through dispersing damp-heat of the small intestine and the other by opening orifices. Herbal medicines for Taeyangin are characterized by those that gather energy inward. They include herbs that treat beriberi, dystrophy of the extremities and vomiting, as well as, fish, shellfish, fruits and vegetable.