• Journal of Korean Medical classics
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• v.22 no.1
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• pp.15-26
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• 2009

Seonya theory(宣夜說) was one of the most important metagalaxy model in the ancient times. Unlike the other important metagalaxy model, it had the concept that the sky is not in the solid state but is just the infinite space which is full of gi(氣). But Seonya theory, though it had partially the superb academic thought, it had gradually become the forgotten thing among scholars in the ancient times. Since then, once forgotten Seonya theory was reconstructed again in Song(宋) dynasty, and Jangjae(張載) did the main role at that time. In the historical sequence like this, we need to take notice of one thing that "Hwangjenaegyeong(黃帝內經)" had worked on Jangjae as the origin of his sunya theory. So we also need to take notice of one thing that "Hwangjenaegyeong" is just a rare document that comprises the academic thought of Seonya theory which had once been forgotten in ancient times. Based on the historical situation like this, this study is focused on the idea that the discuss on the Jangjae's Seonya theory would be a good way to think of the cosmic theory of "Hwangjenaegyeong" and the theoretical thought derived from them. So this study will first look into the academic characteristics of Seonya theory of ancient times and of "Hwangjenaegyeong" and through the study on the academic characteristics of Jangjae(張載)'s Seonya theory, will also think of the significance of the thought of Jangjae's Seonya theory that would be some help to the research on "Hwangjenaegyeong".

• Journal of Naturopathy
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• v.10 no.1
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• pp.56-65
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• 2021

Purposes: This study is to examine the causes of limitations of modern western science and philosophy through Ayurvedic thought, and to seek the path of holism for the development of national healing projects. Methods: Therefore, it was inferred that the background of modern Western civilization and the reality of the national healing project would share the flow. In order to examine this, the difference between the East and West's 'recognition of the body and the mind' and the 'perspective on the origin of existence' was examined, and the characteristics of the Ayurvedic five-element novel were examined. Results: Through that process, the "mind and body dualism" in the West and the absence of the "empty element( 空 Śunya)" in Western four-element novels were pointed out as the cause of the limitations. In the sense that the 'empty element' is an invisible world and an immaterial world, it was concluded that the absence of justice was a limitation of Western civilization and a problem of the reality of the national healing project. Conclusions: I hope that this study will lead to continuous research on Ayurvedic ideology and research in the field of natural healing, thus contributing to the development of national healing projects and leading to health, well-being, and self-healing of the people.

• Journal of Dental Anesthesia and Pain Medicine
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• v.23 no.5
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• pp.257-264
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• 2023

Background: Accessory infraorbital foramen (AIOF) can change the normal course of emerging branches of the infraorbital nerve and blood vessels exiting the infraorbital foramen (IOF). This study aimed to examine the AIOF, number of foramina, and their position in relation to IOF using cone-beam computed tomography (CBCT). Methods: We performed a retrospective CBCT assessment of hospital records between January 2018 and August 2022. The CBCT of 507 patients were examined to extract information on the prevalence, number, position, linear distance from the IOF, and diameter of AIOF in relation to demographic factors. Descriptive statistics were used to evaluate the prevalence of AIOF. Mean and standard deviation were used to calculate the linear distance and diameter of the AIOF, respectively. The AIOFs, its distribution, and number were compared between sexes and sides using the chi-square test. The independent t-test and Mann-Mann-Whitney test were used to compare the mean difference between the sexes and sides. Statistical significance was set at P < 0.05. Results: In this current study, the prevalence of AIOF was 7.1% (36 of the 507 patients). Additionally, the current study examined the number of foramina using a single foramen on each side and double foramina located bilaterally at a distance from the AIOF to the IOF. The mean AIOF diameter was also studied, and the AIOF position with respect to the IOF on CBCT was superomedial or inferomedial. There were no statistically significant associations between any of the parameters assessed in this study when comparing sex and sides. Conclusions: A greater number of patients with AIOF presented with a single foramen and unilateral occurrence, without a statistically significant difference. The AIOF was most commonly located superomedial to the IOF.

• The Journal of the Korean Society for Microbiology
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• v.21 no.4
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• pp.487-501
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• 1986

Previous studies from our laboratory suggested that Korean LJP patients might habor A. actinomycetemcomitans of different serotype from Caucasian LJP patients in whom serotype b was predominant. In order to observe the prevalence and serotype distribution of A. actinomycetemcomitans in localized juvenile periodontitis patients and to evaluate leukotoxic activity of oral isolates, this study was performed. A. actinomycetemcomitans was isolated by using a selective medium(tryptic soy agar supplemented with 10% serum, $75{\mu}g$ of bacitracin and $5{\mu}g$ of vancomycin per ml). Using immunoabsorbed, ammonium sulfate-fractionated serotype-specific antisera, a total of 69 strains were serologically categorized by ELISA. Leukotoxicity was monitored biochemically by measuring lactate dehydrogenase indicator of cell viability in culture supernatant of PMNL plus viable A. actinomycetemcomitans mixture. The results were as follows: 1. A. actinomycetemcomitans was detected in 75% of 16 LJP patients, and 71% in the LJP lesions and 6% in the control sites. 2. Presence or absence of A. actinomycetemcomitans in the sampled disease sites has no in fluence on clinical measurements. 3. Three serotypes were approximately equally distributed in overall 9 patients. Three patients harbored 2 different serotypes of A. actinomycetemcomitans in the same disease site or different disease sites. 4. The proportion of leukotoxic oral isolates was 22% of a total of 46 strains and the prevalence was 69% in 13 sampled sites. The same disease site could harbor both leukotoxic and nonleukotoxic strains. 5. Distribution of leukotoxic strains in 3 serotypes were not different.

• Journal of Korean Philosophical Society
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• v.116
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• pp.225-256
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• 2010

The two school $M{\bar{a}}dhyamika$ and $Yog{\bar{a}}c{\bar{a}}ra$ act as a representative of $Mah{\bar{a}}y{\bar{a}}na$ Buddhism in India. But the two school disputed with each other insisting ${\acute{s}}{\bar{u}}nyat{\bar{a}}-v{\bar{a}}da$ and $vij{\tilde{n}}aptim{\bar{a}}trav{\bar{a}}da$ separately. To introduce the disputation shortly is as follow. $N{\bar{a}}g{\bar{a}}rjuna$ explained the world and truth by two truth theories(二諦說) which carry out truth of a word and the dimension(spiritual enlightenment) which is absolute(ultimate) to it being lokasaṁvṛtisatya(世俗諦) about the truth which can be expressed verbally, and which is phenomenon-like (everyday) at paramaarthasatya(勝義諦). By the way, lokasaṁvṛtisatya and paramaarthasatya are actually distinction of the recognition which is not an ontological distinction. That is, lokasaṁvṛti(世俗) is paramaartha(勝義) as it is the time of seeing by the eyes of those who have realized. The two truth theories of $N{\bar{a}}g{\bar{a}}rjuna$ was developed logical more precisely by his successors. With an everyday language, the position of Candrakīrti(月稱) that it cannot be expressed as the position of $Bh{\bar{a}}vaviveka$(淸辨) that paramaarthasatya can be expressed logically is opposed to each other, and dissociates by $Sv{\bar{a}}tantrika$(自立論證派) and $P{\bar{a}}rsagika$(歸謬論證派). Confrontation of $Sv{\bar{a}}tantrika$ and $P{\bar{a}}rsagika$ is the dispute about the ability of s which is the highest truth to be proved logically. The $P{\bar{a}}rsaga$ of Candrakirti thinks that people exist truly, and is because it claims not existing in the world where a favorite thing is actually actual. However, $Bh{\bar{a}}vaviveka$ proved Sunyata(空性)을 positively based on the reliance to language and logic. Also the mokṣa of $M{\bar{a}}dhyamika$ is not recovery of original condition of $vij{\tilde{n}}apti$ which is pure in itself as $Yog{\bar{a}}c{\bar{a}}ra$ saying, as well as obtaining a thing which is dravya-sat as $Sarv{\bar{a}}stiv{\bar{a}}din$ saying. The mokṣa of $M{\bar{a}}dhyamika$ means a condition of liberated from karma and pains through extinction of $prapa{\tilde{n}}ca$ and discrimination by realizing the real aspect of all dharma which is said by pratītyasamutpāda, $praj{\tilde{n}}apti$, niḥsvabhāva, ${\acute{s}}{\bar{u}}nya$, $madhyam{\bar{a}}pratipad$.