• Korean Journal of Acupuncture
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• v.24 no.1
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• pp.1-12
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• 2007

Objectives : Balhae was a Kingdom forming the Period of Southern and Northern Kingdoms with shilla. Because there have been paid little attention to the medicine of Balhae in the medical history field, we have little information on the medicine of Balhae thoroughly in detail. The aim of this study was to explorer on the acupuncture and moxibustion in Balhae as a part of the study on the medicine of Balhae. Methods : Because the historical remains of BalHae is not sufficient, it is hard to find out the part directly related to medicine However, the study established the category of acupuncture and moxibustion based on two rational frames from both diachronic and synchronic respects. Results : BalHae succeeded to the unique tradition and manufactured excellent needles which is harmless to human body. And BalHae's acupuncture was the highest level in those days by succeeding to the tradition from Gogugryeo. There might have been the Bi-Bo idea that we can treat country's disease with the Bo-sa (補瀉) theory of acupuncture in BalHae. Conclusions : We could know that there has been many medical scriptures of our own in BalHae, We could find out that BalHae succeeded to the legitimacy of our native medicine from Gojosun to Goguryeo and that they had the highest Acupuncture and Moxibustion in those days.

• Korean journal of applied entomology
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• v.50 no.3
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• pp.247-251
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• 2011

Wood products are sometimes infested with cossonid weevils. A cossonid weevil, Hexarthrum brevicorne Wollaston has been found on wood boards used for printing books in the Jeonju Confucian temple and school (2004), a wood cabinet in the Museum of Milyang (2007), a wood wardrobe in the Museum of Seoul (2008) and on wood boards used for printing Buddhist scriptures in the temple of Suncheon (2008). Wood utensils for living in the Museum of Seoul were found to be infested with another cossonid weevil, Rhyncolus sculpturatus (Waltl) in 2008. To protect the cultural property from insect pests in the field of conservation science, more comprehensive insect pest management (IPM) programs are required.

• The Southeast Asian review
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• v.22 no.2
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• pp.95-131
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• 2012

This study compares the two biggest Islamic organizations in Indonesia, Nahdlatul Ulama(NU) and Muhammadiyah. As previous studies focus on their theological and ideological aspects, this study tries to analyze not only their religious orientation but also position of religious leaders, organizational structure, leadership system, routine activities and susceptibility to new religious change. The second part of this paper deals with religious and socio-political backgrounds under which the two organizations were established and with differences in the ways of interpreting Islamic teachings. This will provide the basis for understanding the dynamics of their later development. The third part explores religious authority supported by both. For this, perspectives on established religious schools, rational interpretation of the Scriptures, mystical practices and hereditary succession of religious leadership are to be analyzed. In addition, the ways different attitudes towards religious authority have impacted on organizational structure are to be examined. The topic of the fourth part is leadership composition, and blood and teacher-student relationships among chairpersons are to be analyzed. The last part deals with how different orientations of the two have impacted on their activities and especially on the ways of accommodating new religious ideas. For this, the ways 'liberal Islamic thought' has been introduced, accommodated and negotiated in each organization are to be compared with. With these discussions, it is expected that religious orientations, organizational structure, leadership system and organizational flexibility of the two can be understood. This analysis can help to have a glimpse on Islamic development in Indonesia and of socio-cultural and political influences the two have exerted on Indonesian society.

• Cross-Cultural Studies
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• v.33
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• pp.309-330
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• 2013

This paper explores the concept of pure language introduced in Walter Benjamin's "The Task of the Translator" and looks at various perspectives on this concept represented in theories of Paul De Man and Gilles Deleuze and a short story of Jorge Luis Borges. According to "The Task of the Translator," pure language is defined as a vessel of which fragments are the original and the translation. Just as fragments are part of a vessel, so the original and the translation are fragments of a greater language, which is pure language. On the other hand, De Man, from a deconstructive criticism, says that pure language does not exist except as a permanent disjunction, which inhabits all languages as such, and that any work is totally fragmented in relation to this pure language and every translation is totally fragmented in relation to the original. While De Man consider pure language incorporeal, Deleuzian interpretation regards it as a virtual object or differenciator in relation to which the two series of the original and the translation coexist and resonate. Finally in Borges's "Pierre Menard, Author of the Quixote" Menard attempt to translate Cervantes's Don Quixote identically in every detail. By showing a case in which the original and the translation are the same, Borges raises a question what would take place in relation to pure language if the original and the translation were identical. In Deleuze, identity and resemblance are the result of a differenciator, but in Borges, identity is a differenciator which produces differences. If we apply this logic to the last paragraph of "The Task of the Translator," we can say the interlinear version of Scriptures, as the prototype or ideal of all translation, in the form of which the original and the translation must be one, is a differenciator, an endless difference-making machine.

• The Journal of Korean Medical History
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• v.32 no.1
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• pp.63-76
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• 2019

The $S{\bar{u}}tra$ of Great Dhāraṇī of the Uṣṇīṣa-cittā is one of the most widely published scriptures of Esoteric Buddhism during the Goryeo and Joseon dynasty. The sutra is often referred to as a Buddhist medical scripture whose recitation is believed to allay diseases such as difficult birth, chest pain, and infectious and incurable diseases. It utilizes two major methods for healing: reciting and copying the sutra or copying the dharani and talisman which appear at the end of the text with fine cinnabar and ingesting them with aromatic water. In order to understand the medical and historical value of this sutra, this study examines the historical background of its establishment in early China and its migration to Korea in the Goryeo period. This study also investigates the identity and value of the scripture in Buddhist medical history. The oldest known printed texts of the sutra in Korea are dated to the late 11th century. Because of the material benefits of the text, the tradition of printing and distributing the sutra was very popular between the 13th and 19th centuries. Therefore, examples of the sutra having been used for medicinal purposes during rites are found in historical records. Finally, the study tries to identify the relationship between the treatment methods of the Sutra and those of Korean traditional medicine focusing on several Korean traditional medical texts such as the Hyangyak-Jibseongbang (Compilation of Native Korean Prescriptions), the Donguibogam, and the Euibang-Hapbu.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.75-105
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• 2020

Previous scholars have studied Daesoon Jinrihoe mainly through its scriptures and doctrines; however, in this essay I have combined data from a questionnaire with interviews I conducted to observe women's religious engagement from their own perspectives. I conducted my fieldwork from October 23 to 26 at Yeoju Headquarters in Korea and received 81 questionnaire replies. This ongoing project will shed light on the niche for women in Korean new religious movements. This essay is divided into three parts. First, I reviewed 5 articles on general attitudes towards women within Daesoon Jinrihoe to serve as a doctrinal introduction. Second, I used the Ladies Club, the Women's Assembly of the Department of Social Welfare, and female students from the Inter- national Volunteers Association to better understand women's participation and education in Daesoon Jinrihoe on an institutional level. Third, I issued a questionnaire in order to learn respondents' sex, age, educational background, and birth place and used those data points determine patterns in how the above influence religious participation and positions in Daesoon Jinrihoe. My investigation showed that both the self-expectation and division of labor among the followers at Yeoju Headquarter were affected by and corresponded to social gender roles. Moreover, the emphasis on missionary work rather than centralized hierarchy contributed to a reduction in the influence of gender-segregation and led to relative coherence in terms of gender relations within Daesoon Jinrihoe.

• Journal of Korean Library and Information Science Society
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• v.54 no.4
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• pp.105-122
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• 2023

This study aims to explore preferred title and authorized access points for religious works with sample bibliographic data and authority data. To this end, this study (1) reviewed RDA and recently revised KCR as cataloging rules, (2) investigated the preferred titles and authorized access points of religious works in major national libraries as a case study, and finally (3) suggested a method for constructing preferred titles and authorized access points for religious works in Korean libraries using sample data. The data needed for the study were collected through literature research and case studies, and additional email inquiry with the catalog librarians was conducted. As a result of the study, preferred titles and authorized access points for religious works were proposed in the form of KORMARC bibliographic and authority data.

• CELLMED
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• v.14 no.10
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• pp.10.1-10.6
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• 2024

Background and Objectives: As per the available data, 75% peri and postmenopausal women experience hot flashes having negative effect on their quality of life. Using herbal medicines are stepping forward to alleviate hot flashes as the available hormonal medications have been reported the presence of side effects. This study was planned with the intention to investigate the effect of Asparagus racemosus root in the treatment of postmenopausal hot flashes in comparison to the placebo. Methods: This prospective patient blinded clinical trial randomly assigned 40 postmenopausal women with symptoms of hot flashes to receive either test drug (n=20) comprising Asparagus racemosus tablet of 1g in the dosage of 2 tablet thrice in a day for the duration of 60 days continuously or to receive placebo tablet prepared from roasted wheat flour in the same dosage and duration as test drug. The efficacy was determined by reduction in the frequency and intensity of hot flashes assessed by daily diary along with the improvement in quality of life assessed through Hot Flash-Related Daily Interference Scale. Statistical analysis was accomplished by student t test and Chi-square/Fisher Exact test. Results: Test drug significantly (p <0.001) reduced the intensity and frequency of hot flashes as well as improved the quality of life without showing any side effect. Discussion & Conclusion: According to Unani scriptures, the treatment is to treat the underlying cause, such as aberrant temperament and psychological and environmental issues. Unani drugs have emmenagogue, anti-inflammatory, analgesic, and neuroprotective qualities that can help alleviate premenstrual symptoms. Unani herbs such as C. sativus, Vitex, agnus castus, P. vulgare, N. Jatamansi, M. officinalis, and Z. officinalis have been clinically demonstrated to be effective in PMS. Thus, traditional knowledge authentication and conservation are vital for future research and appreciated for application in the modern day. Furthermore, randomised controlled trials, comprehensive reviews, and meta-analyses are suggested.

• Cross-Cultural Studies
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• v.44
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• pp.147-189
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• 2016

This study attempted to investigate the issue how stepmother's narrative was transferred to . For this agenda, the approach of this paper is described below to determine how Bbaengdeok's stepmother narrative was transferred episodically to . First, this paper started from the relation between stepmother narrative and affiliated with each root folk tale in Buddhist text. Among known as root folk tale until now, this paper investigated whether was the root folk tale affiliated to Buddhist literature. At that point, stepmother narrative showed relation with opening eyes motive. It has been reported that the text of opening eyes in Buddhist literature is originated from the south. This paper confirmed that 's stepmother narrative was related to Buddhist literature originated from south. Next, this paper investigated the background of opening eyes motive of stepmother types. After entering Gyeongpan , it formed Bbaengdeok narrative of Wanpan related to Literary geography of Jeollado enjoying space of Wanpan . There are two evidences for this. The first one is which was passed down around Jeollado. In the course of sudden Buddhist folklore's flow into the country, it is that combined stepmother narrative of sudden Buddhist literature with the characteristics of northern Buddhist literature which was reconstructed into son's filial behavior of northern Buddhist literature to make father's blinded eyes open. The other is the Buddhist trend of the late 18th Chosun when northern Buddhist literature and sudden Buddhist literature were combined. It appeared that stepmother narrative was formed in the Buddhist background of the late 18th Chosun when northern Buddhist literature and sudden Buddhist literature were combined.

• (The)Study of the Eastern Classic
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• no.67
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• pp.345-378
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• 2017

In the scriptures of "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)", the expression method of '$Ch{\bar{u}}n-w{\acute{a}}ng-zh{\bar{e}}ng-yu{\grave{e}}$(春王正月 : It's spring. It's the first month regulated by the king.)' was used as Jì-yuè-fǎ(紀月法 : the rules to determine the first month(正月)), the month of winter solstice was regarded as the first month of a year, and three years since then were named as $Ch{\bar{u}}n$(春 : spring). With regard to this "$Ch{\bar{u}}n-qi{\bar{u}}$"Wáng-lì("春秋"王曆 : the calendar regulated by the king of $Zh{\bar{o}}u$(周) dynasty in "$Ch{\bar{u}}n-qi{\bar{u}}$"), depending on whether Confucius(孔子) changed and recorded the names of the months and the season or not, there were three different arguments; the theory that 'Confucius changed the names of both the months and the season'(孔子改月 改時說), the view that 'Confucius changed the name of the season, not the names of the months'(孔子不改月 改時說), and then the theory that 'Confucius changed neither the names of the months nor the name of the season'(孔子不改月 不改時) since Song(宋) dynasty. The first view was taken by $Hh{\acute{u}}-{\bar{a}}n-gu{\acute{o}}$(胡安國) and $C{\grave{a}}i-ch{\acute{e}}n$(蔡沈), and the second theory was mentioned by Chéng-yí(程?) and Zhū-zǐ(朱子). The advocates of the third view had become remarkable since Ming(明) dynasty, and one of representatives was Wàng-yáng-míng(王陽明). All of them based their arguments on ancient scriptures and Confucian legal books, and there were cases of taking the same records as the support for different opinions. Confucius' so-called 'Chūn-qiū-bǐ-fǎ(春秋筆法 : the method to describe historical facts by making clear discrimination between right and wrong)' and '$Sh{\grave{u}}-{\acute{e}}r-b{\grave{u}}-zu{\grave{o}}$(述而不作 : the attitude to succeed virtuous men's achievements and only explain and describe them not creating and adding new contents)' could come from thoughts of $Z{\bar{u}}n-w{\acute{a}}ng$(尊王 : to respect the king with the virtues of benevolence, righteousness, propriety, wisdom and sincerity). Therefore, even though Confucius is assumed to have been the writer of "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)", whether he actually changed and recorded the names of the months and the season in the calendar used in "$Ch{\bar{u}}n-qi{\bar{u}}$" is doubtful. These theories on Confucius's intervention in the calendar of "$Ch{\bar{u}}n-qi{\bar{u}}$" hadn't been discussed as conflicting in reality until Tang(唐) dynasty.