• 동의생리병리학회지
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• 제20권5호
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• pp.1102-1110
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• 2006

Sambyun(三變) is standard classification for nine palace. Through sambyun you can define new meaning of 'self' in three perspective ways. First 'self' could mean desire, emotion and memory which are ontological values. second, 'self' could mean id, ego, and superego which are practical values. Third 'self' could mean unconscious, preconscious and conscious which are epistemological values. Samjae(三才) is method that analyze things base on common features. Sa sang is method that analyze things base on difference. They both are device that searching for reason. If you put one's mind in center to observe the universe creativity of great absolute and symmetry distinction of yingyang produces jeung(情), supreme intelligence(神), and soul(魂魄). With these facts identity of the heaven(天), earth(地) and man(人) which is named samjae(三才) generates symbols of independent sasang(四象). And also, sasang generates relations between five element(五行), six energy(六氣). From ten shen(十神) relation comes seven feelings(七情) of man which creates a category of the eight trigrams(八卦) for divination and unification of nine palace(九宮). All these process are united.

• 대한한의학원전학회지
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• 제21권3호
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• pp.83-90
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• 2008

"Eumyang-ihamnon(陰陽離合論)", from aspects of the Samjae theory[三才論], presents the unique insight for understanding dynamics of three Eum and three Yang[三陰三陽] throughout human body in fundamental level, defining purpose and essence of three Eum and three Yang motion. Furthermore, it indicates Bunbu(分部) of three Eum and three Yang, utilizing principles of Yukhap(六合), which serves as logical basis of three Eum and three Yang Byeonjeung(辨證). With theoretical meaning and practical values of "Eumyang-ihamnon(陰陽離合論)", this study investigates significance of three Eum and three Yang-Ihap-Motion in terms of the Samjae theory[三才論] and clinical uses of the three Eum and three Yang Bunbu theory[三陰三陽分部論].

• Journal of Acupuncture Research
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• 제19권3호
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• pp.1-13
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• 2002

Objective : The purpose of this study is a investigation about alteration and meaning of three bu(部) nine hu(候) pulse diagnosis(三部九候診) Methods : We refered to prescriptions from anciant to modern such as Naekyung(內經) and Nankyung(難經) Results and Conclusion : 1. Three bu(部) nine hu(候) pulse diagnosis(三部九候診) is more important pulse diagnosis method than any other method in Naekyung(內經) 2. Three bu(部) nine hu(候) pulse diagnosis(三部九候診) is a simplized twlve meridian pulse diagnosis method based on Samjae philsophy(三才思想) 3. Three bu(部) nine hu(候) pulse diagnosis(三部九候診) is useful for venesection theraphy based on Naekyung(內經) and it is demolished with the progress of Chon-gu pulse diagnosis method(寸口脈診法)

• 한국한의학연구원논문집
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• 제18권3호
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• pp.21-30
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• 2012

The Sambyeongudo(三變九圖) which was deducted from Cheonbu-Kyeong(天符經) is the figure about the principle of the Book of Changes in the mutual organic way, and the Five elements means the principle of Generation and the Sasang means the principle of Change, so Kugung of the concept of composing Five elements and Sasang means the principle of Generativechange, Sasangjeok-Ohaengkoan(四象的五行觀). As it is substituted to the human body, Five elements can be compared to the meridian system, Sasang can be compared to Eight extra meridians, and Kugung can be compared to Five su point Sasangjeok-Ohaengkoan. In addition, if Simpo and Samcho are compared to Cheon Ji In Samjae(天地人三才) of Trigrams, then 13 cure points can be deducted. If 13 cure points are substituted to Chilyojeongsa(七曜政事) and Moderation as another concept of Kugung, then all diseases can be cured regardless of the physical constitution and name of a disease.

• 한국전통조경학회지
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• 제28권3호
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• pp.72-84
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• 2010

본 연구는 서산마애삼존불을 중심으로 삼국시대 조성된 마애삼존불상 조형에 담겨진 비례미 등 구성적 원리가 어떻게 표현되고 있는지를 확인함으로써 전통 석조 방식의 하나인 삼존석조의 구축 및 응용을 위한 기초자료 구축을 모색하였다. 총 17개 마애삼존불의 크기 및 비율 분석 결과, 본존불의 평균 전고는 2.96m, 우협시는 2.19m, 좌협시는 2.16m였다. 이에 따른 높이비는 100:75:75로 좌우 대칭균형의 관계를 보였고, 좌우협시의 면적비는 13.4:16.7 로 우협시의 면적비가 높았다. 서산마애삼존불은 용현계곡의 삼불교를 건너 인암(印岩) 바위에 새겨져 있으며, 좌향은 방위각 $S47^{\circ}E$로 측정되었다. 이는 예배자의 눈부심을 차단하면서 햇빛의 방향에 따른 불상의 이미지 변화와 미감을 노린 것으로 판단된다. 서산마애불의 도상적 특징은 반가상과 봉지보주형 보상입상을 협시도 하고 있으며, 좌우비대칭형의 삼존 구성임에도 불구하고 동일한 선과 형태가 반복되는 가운데 통일성을 보임으로서 안정된 시각적 균형을 보이고 있다. 특히 서산마애삼존불의 경우, 본존불과 좌협시 그리고 우협시의 전고는 각각 2.80m, 1.66m, 1.70m였다. 좌우협시불의 높이비는 0.60:0.62로 거의 대등한 반면 면적비는 28.8:25.2로 보다 큰 차이를 보여 평면상의 면적비가 삼재미적 비례에 더욱 근접한 것으로 파악되었다. 광배 중심의 사윗각비는 88:44:48로 직각에 가까운 반면 연화좌 중심 사윗각의 비는 127:30:23으로 측정됨으로서 둔각에 가까운 부등변삼각형의 형태를 보였다. 따라서 서산마애삼존불의 상부와 하부는 직각과 둔각의 부등변삼각형의 각도 비례를 통한 대응적 관계를 유지하는 가운데 안정적 비례감을 취하고 있다. 상반부의 거리비는 0.51:0.36:0.38인 반면 하반부의 거리비는 0.53:0.33:0.27로 보다 부등변삼각형에 가까운 모습을 보이면서 상하 좌우대칭의 비대칭균형을 이루고 있다. 서산마애삼존불을 대상으로 삼재미의 관계를 살펴본 결과, 길이비 보다는 면적비나 삼각도형을 이루는 각도비가 더욱 두드러져 나타났다. 각 불상 상호간의 높이 및 면적비 못지않게 상부 광배와 하부 연화좌를 중심으로 형성되는 부등변삼각이 이루는 구도는 삼재간의 구성적 아름다움을 배가시키는 매우 중요한 내부적 동인이 되고 있다.

• 동의생리병리학회지
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• 제19권1호
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• pp.29-37
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• 2005

According to Confucianism, the world before Confucius focused on respecting the heaven which meant that everything could be done by the heaven. After the period of Confucianism, Joo-Ja asserted that everything could be done by nature. During the Chosun Dynasty, philosophers such as Seo Kyung-duck, Lee Hwang, and Lee Yi talked about four characters and seven passions of human being. They started to focus more on the inside of human nature. During the later period of the Chosun Dynasty, a philosopher by the name of Dongmugong Lee Jema analyzed that one's nature and feelings can change his or her external matter and the function of internal organs by purity or impurity of one's mind. Based on these analysis, Dongmugong discovered 'sasangin' which puts more emphasis on one's state of mind compared to the outside the world. Also, Dongmugong tried to figure out the connections between Confucianism and medical science. If you use change fire and stone theory which is difference between hado and nock-seo to expain four seven theory one's mind could be define as four natural characters and seven feelings. From four seven theory four is ying and seven is yang. This is the method of cure and understand the structure of human body. And also, four natural characters and seven feelings can be divided into heaven and earth. You can see Four natural characters is far more similar to heaven and seven feelings are similar to earth. According to four-seven theory hado is permanent and you can find out 'sasangin' is permanent also. Since seven feelings are influenced by sam-jae, you can analogize there are 21 different types in 'sasangin'. An underlying principle should there be 28 different types of sasangin instead of 21 different types of sasangin but one quater of sasangin is hidden according to samhyuniljang theory. All creations in the world are organized by unification of the great absolute and symmetry distinction of yingyang. With these facts identity of the heaven, earth and man which is named samjae generates symbols of independent sasang. And also, sasang generates relations between five element, six energy and the six family relation. From six family relation comes seven feelings of man which creates a category of the eight trigrams for divination and unification of nine palace. All these process are united.

• 한국조경학회지
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• 제28권3호
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• pp.53-60
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• 2000

Although built-environment has not only function but also socio-cultural meanings, the latter is neglected in the modernism. People don't have the identity of their place because they can't communicate with environment. Therefore, expressing the socio-curtural meanings in landscape is one of main issues after the modern era. The meanings of phenomena can be analyzed by the Semiology based on Structurism, the methodology which has been developed in Linguistics and Anthropology since 1900's. The purpose of this study is to adapt Helmslev's model that can effectively explain the meanings of built-environment and interpret the Koreaness, one of important meanings in contemporary urban park, Paris park. The following methods are used for achieving the purpose. 1. Adaptation of the Helmslev's model for interpreting the urban park. 2. Interpretation of the Paris park. 3. Making the types of interpretion of Paris park. The results are as followings: 1. Helmslev's model can explain the content and expression of the urban park in denotation and connotation. 2. Th socio-cultural meanings of Paris park are the relationship of France, Yan and Yin theory, philosophy of Samjae, king's authority. And they are expressed in the pattern of paving, the shape of mounds, fountain, and pond, a picture of the wall, colours of lightings and columns, and a mark of bollards.

• 대한한의학방제학회지
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• 제20권1호
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• pp.89-99
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• 2012

Objectives : This report describes 36 formulas including Asparagi Radix and Liriopis Tuber in Dongeuibogam. Asparagi Radix and Liriopis Tuber have been used separately or concurrently in Oriental Medicine for a long time as a treatment for various diseases. Methods : 36 formulas including Asparagi Radix and Liriopis Tuber as a main component which have been used separately or concurrently in Oriental Medicine for a long time as a treatment for various disease in Dongeuibogam were studied through order of frequency, symptoms, dosages, etc. Results : 1. 6 formulas are recorded in fatigue chapter, 5 formulas in blood chapter 7 formulas in body shape chapter and fire chapter each which are arranged in order of frequency. 2. Enhancing strength and life span herbs are most used in formulas including Asparagi Radix and Liriopis Tuber. General fatigue treating herbs, severe bleeding cold, fire moving by yin-deficiency and kidney malfunction treating herbs are following frequency among 25 symptoms in formulas including Asparagi Radix and Liriopis Tuber. 3. The dosages of Asparagi Radix which is used same amount Liriopis Tuber are ranged from 2.5 puns~2 jeons. 1 jeon is recorded 13(36.1%), 5 puns is 6(16.7%), 7 puns and 2 jeons are recorded 4(11.1%), the rests are 3(8.3%) used among 36 formulas including Asparagi Radix and Liriopis Tuber. 4. The frequencies of Asparagi Radix and Liriopis Tuber have 9(25.0%) in decoctions groups, 27(75.0%) in the other groups except decoctions. So the ratio of decoctions groups to the other groups in being used is about 1:3. Decoction groups are used in enhancing Yin and descending fire, on the other hands the other groups except decoctions are used in well-being in whole life. Conclusions : The 36 formulas including Asparagi Radix and Liriopis Tuber in Dongeuibogam are mainly composed of Eedong-go, Insamgobon-hwan, Gamri-hwan, Samjae-hwan, Saengjihwang-go, Naebo-hwan, etc.

• 한국건설관리학회논문집
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• 제19권1호
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• pp.3-11
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• 2018

본 연구에서는 효율적인 도로 유지관리를 위한 적극적인 민간의 참여방안을 위해 도로시설 개량사업 추진현황 및 현 추진 중인 민간자본 활용 개량사업의 개선사항을 검토하고, 이를 바탕으로 새로운 사업방식이 적용된 사례조사, 재무적 타당성 분석 업무 등을 수행하여 적용 가능한 사업방식을 선정하였다. 분석 결과, 현 추진 중인 민간자본 활용 개량사업의 민간방식보다 크라우드 펀딩을 활용한 방식이 비용측면에서 가장 유리한 것으로 분석되었으며, 고속도로 이용자, 특히 개량공사 구간 이용자로부터 자금을 조달 한다는 점에서 활용효과가 높을 것으로 판단된다. 또한 공사로 인해 불편을 겪는 도로이용객에게 도로공사가 얻는 통행료 이익을 사용자에게 환원한다는 의미도 부여할 수 있다.

• 대한간호학회지
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• 제27권1호
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• pp.141-155
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• 1997

The universe has its order of yang and yin : all creation are continuously generated, grow and die, which is the results of the harmonious operation by yang and yin. Among all creation, the human is one of the samjae(three bases of the world, which are heaved earth, and man) and he is from the combined sukhi(a superior khi) of yang and yin. And human life itself is basically a condensed jonghyul (life blood) and at the same time it is only a transient joining of sadae(the four elements of earth, air, fire and water). Yang and yin, the two axes of the world, therefore. are the most crucial and fundamental concept to explain the generation and extinction of alt creation, to understand people in time and space. to find out the reality of human life as an organism, and, at last, to observe the state of human health. If so, what is the most essential idea in yang and yin\ulcorner It is taegeuk(chungkhi) or tao(of one yang and one yin). If the property of heaven and earth is kongon, taegeuk is a khi and tao a principle. And it can be said that a human body is merely a union of hyung and khi, that human life is an essence of sambo, jeongkhishin, that human health is a harmoninzed coordination of yang and yin because it is from the combined sukhi of yang and yin. Hyung. a vessel for sambo, jeongkhishin, is at the bottom and shin is on the top : the personality and the disposition of individuals differ according to their working. Thus. on the basis of the above discussion. the following can be offered as some suggestions for Korean Nursing Theory. Though human beings are part of Nature, they are the most eminent microcosm among all creation. So, as a subjet for nursing, a person should be understood with khijok kyoryu rather than with logical thinking, then mutual trust between the patient and the nurse can be established. The health of a person depends on the harmony of yang and yin. To be healthy, a person should consider harmonization with Nature(including his surroundings) as well as a balanced human relationships in society. Moreover, it is crucial for each person to obtain hoshim as a method of mind control rather than to only treat the symptoms of disease.