• 한국의상디자인학회지
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• 제14권4호
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• pp.63-72
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• 2012

In this study, Characteristics of colors on Chinese traditional costume in Tang, Song, Yuan, Ming, and Qing Dynasty were compared. And general colors of Chinese traditional costume and the viewpoint of them were considered. The purpose of this study were to apt colors of Chinese traditional costumes to the sensory appetite of modern people for new things, and make the recreation inspired by new senses be applied into the fashion industry effectively. The results were as followed : Firstly, colors distribution of 5 dynasties were different. In the Tang, R(red) was highest, YR(yellow red) and Y(yellow) followed. In the Song, YR was highest, Y and R followed and PB(purple blue) was increased, In the Yuan, R, YR, PB, B were concentrated at low rates, and other colors were increased, In the Ming, Y, R and B were concentrated at low rates orderly, and other colors were increased, In the Qing, PB was highest and Y, R, YR, B, P(purple) were increased. Secondly, tons distribution of 5 dynasties were different. In the Tang, L(light) was highest, P(pale) and Lgr(light grayish) followed. In the Song, P(pale) was highest, Lgr, Gr(grayish) and Dl(dull) followed In the Yuan, Dp(deep) was highest, P and Lgr followed, and other tones were increased, In the Ming, S(strong) was highest, DI and V(vivid) followed. Thirdly, The general colors of 5 dynasty were R, YR, Y, B, PB colors with vivid, deep and light tones. Forth, the viewpoint of color on Chinese traditional costume was based on the Yin-Yang and the Five Elements theory. Based on results of this study, the successive researches will be carried out about the unique colors of each nation and application traditional colors to modern fashion industry in order to the unique cultural sense.

• 대한가정학회지
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• 제44권1호
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• pp.131-138
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• 2006

The yanggwan is a striped headpiece for civil and military officials worn with jebok, a costume for the royal ancestral worship ceremony, or jobok, a ceremonial costume for the courtier. It was called a jegwan when it was worn with a jebok. The geumgwan and jegwan are of the same style but the geumgwan has a gilded band and backside and the jegwan is mostly lacquered. The yanggwan was worn first with the jebok by the officials, both of which were received from the Chinese Ming dynasty in the 19th year of the King Gongmin's reign during the Goryeo period. The royal crown and court clothing system was two grades lower than the standard clothing code of the Ming dynasty of China. In the Joseon dynasty, the oyanggwan worn by the highest grade officials had five-stripes but was later replaced during the Daehan Empire by the seven-striped chilyanggwan used by Ming dynasty officials. Oyanggwans make up the majority of the surviving examples of these headpieces, with the exception of the six-striped yukyanggwan of Chung In-hak (1839-1919), the Minister of Justice, which originated in the Daehan Empire and whose owner is definitively known. The gilt portion of this yukyanggwan is finely engraved in relief with a bird, flower and tendril motif. The yukyanggwan is topped by a decorative bird ornament, called a jeongkkot. EDSS spectrum analysis of the gold plating reveals a composition of 51.32% gold and 10.34% silver. The yanggwan is composed of bamboo, mulberry paper and silk crepe. The black portions are lacquered. The individual yang is made with twisted mulberry paper.

• 대한한방소아과학회지
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• 제13권1호
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• pp.63-138
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• 1999

From all possible chinese medical literatures, I studied the history of chinese pediatrics by dividing into Chunqiu Zhanguo, QinHan dynasties, LiangJin, SuiTang five dynasties, Song Dynasty, Jin and Yuan dynasties, Ming Qing dynasties. The conclusions are summarized as followings 1. The mentions related with pediatrics existed already in Yan ruins turtle shell letters, and 〈Yellow Emperor's classic of internal medicine> in Chunqiu Zhanguo time formed the system of medicine, established the theoretical foundation. 2. Chang Ji established the system of diagnosis and treatment based on overall analysis of symptoms and signs in , and later pediatricians commonly applied his prescriptions to the febrile diseases. 3. The period from LiangJin to SuiTang, Pediatrics was established as special department then in , Chao Yuanfang stated the etiology, pathogenesis, symptomatology of pediatric diseases. 4. In Song dynasty. pediatric 4 major, symptoms that had been mentioned from SuiTang dynasties, were clearly established, pediatrical special books were published, and written by Qian Yi who is considered as the founder of chinese pediatrics, established the foundation of pediatrical division formation in distinction from adult fields. 5. In Jin and Yuan dynasties, four eminent physicians established the actual relationship between the theories and practical applications and insisted various and creative theories based on the classical medicine, for example, the theory that fire and heat in the body was the main cause of diseases of Liu Wansu purgation theory of Zhang Congzheng, qi regulating theory of Liu Gao, ministerial fire theory and the theory that yang is ever in excess while Yin is ever deficient of Zhu Zhenheng, etc, and they applied those theories to pediatrical various sides. 6, In Ming Qing dynasties, pediatrical specialists and pediatrical publications had increased, eg, father and son Xue Kai Xue Ji, Wan Quan, Lu Bai-si, etc in Ming dynasty, Ye Gui, Chen Fuzheng, Xia Ding, etc in Qing dynasty were famous as pediatricians. Specially, the doctrine of epidemic febrile diseases at that time showed prominent effects to children's epidemic febrile diseases.

• 대한한의학회지
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• 제20권2호
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• pp.12-26
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• 1999

Jing-Yue Jang(張景岳, 1563{\sim}1640$), a medical scalar in the late Ming(明) Dynasty wrote many books such as Leijing(類經), Zhilyilu(質疑錄) and Jingyuequanshu(景岳全書). He was also famouse for the concept of 'Warming and Recuperating(溫補)' and 'Syndrome Differantation Treatment(辨證論治)', Jingyuequanshu was written between 1636 and 1640, and first published in 1700, It can be said that the book was imported from Ming Dynasty of China to Chosun(朝鮮) Dynasty, in what is now South Korea. between 1713 and 1724 In eighteen century. the book was quoted in Euimunbogam(醫門寶鑑), Jejungshinpyun(濟衆新篇) and Magwaheotong(麻科會通). In nineteen century. the book was quoted in Euijongsonik(醫宗損益), Bangyakhappyun(方藥合編), Dongeuisusebowon (東醫壽世保元) and Euigamjungma(醫鑑重磨). The number of quoted prescription and thesis during in nineteen century. is much more than that of eighteen century, Specifically, there are thirty prescriptions of Xinfangbazhen(新方八陣) in Bangyakhappyun, and the concept of 'Nourishing Yang(扶陽)' in Euigamjungma is also based upon Jing-Yue's thesis, This fact shows that we cannot consider the medicine of the late Chosun Dynasty as an abridgement of Dongeuibogam(東醫寶鑑). It is also said that the study focusing on medical books imported from China to Korea in this period is related to understanding the medical progress in the late Chosun Dynasty and the medical intercommunication between Korea and China.

• 대한한의진단학회지
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• 제18권1호
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• pp.33-43
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• 2014

Objective I would like to identify when 'If the wind damage people, they feel aversion to wind. If the cold damage people, they feel aversion to cold.(傷風則惡風 傷寒則惡寒)' has appeared and what does this hypothesis have affected. I also researched future scholars' opinions and their criticism on this hypothesis. Methods: 1. Among the books which are related to Cold damage according to the age, books which have original text that has a relationship with this hypothesis were elected. Total of 30 books were elected, and their original text was extracted and analyzed. Results 1. This hypothesis appeared first on Hwalinseo(活人書) in the Song Dynasty, and had lots of impact on future generations. 2. After passing Song, Yuan, and Ming Dynasty, there were some opinions appeared which criticized part of this hypothesis. Dongeuibogam(東醫寶鑑) also tried to correct this hypothesis. 3. Bang Yu-Jip(方有執) of Ming Dynasty straightly opposed this hypothesis on Sanghanronjobyeon(傷寒論條辨)for the first time. It had huge influence in the Qing Dynasty and lots of scholars suggested that this hypothesis lacks persuasion. 4. Just like Qing Dynasty, this hypothesis is not accepted in the books of modern ages. Conclusion This hypothesis appeared in the Song Dynasty for the first time and had lots of influence, but some counter arguments had appeared as time passed, and during Qing Dynasty, this hypothesis lost its creditibility with lots of criticism.

• 한국콘텐츠학회논문지
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• 제20권8호
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• pp.522-537
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• 2020

조선 왕조는 명나라, 청나라와 여러 차원의 긴밀한 교류를 가졌으며, 가구 조형 디자인의 발전 과정에서 같은 문화적 원천과 상호 왕래, 동일한 요소들이 서로의 가구 조형에서 나타나고 있다. 본 논문은 '조선시대 후기 가구'와 '명식(明式) 가구'를 연구 주제로 탁자(卓子)류 가구를 구체적인 연구 대상으로 삼아 양국 교류사의 연구를 결합한 '유사성'의 시각에서, 전체적 디자인과 부분적 디자인 두 가지 측면에서 양국 전통 가구의 조형 디자인을 검토했다. 구체적인 사례 분석에서 조선시대 소반(小盤), 경상(經床), 연상(硯床) 등의 탁자(卓子)류 가구는 명청시대의 항탁(炕桌), 방탁(方卓), 주탁(酒桌) 등 탁자(卓子)류 가구와 전체적인 조형 디자인에서 유사성을 나타냈다. 부분적인 디자인은 비슷한 두 나라의 가구의 안면(案面), 운각(雲角), 두루마리(卷筒), 다리(足) 등에서 유사성을 잘 보여주고 있다. 본 논문은 '풍혈(風穴)' 조형물의 연원(淵源)을 추정함으로써 한국 전통가구 문화에 대한 연구의 폭을 넓히고자 했다. 한중간에 다방면에 걸친 교류가 확대되고 있는 현실을 감안할 때, 전통가구에서 유사성을 탐색하는 것은 양국의 문화교류 과정을 분석하고 교류를 활성화하는 일에 도움이 될 것이다.

• 한국문헌정보학회지
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• 제48권1호
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• pp.97-116
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• 2014

이 연구는 명나라 영락제의 명으로 편찬한 <사서대전>의 유포와 우리나라에 전래 된 이후 복각 간행된 판본에 대해 분석한 것이다. 명나라 영락제가 황위를 찬탈한 이후 태조의 유훈을 받든다는 명분을 들어 호광(胡廣) 등에게 편찬하도록 칙명을 내리자 불과 10개월만인 영락 13(1415)년 9월 완성되었다. 그 후 명나라 내부(內府)에서 간행한 대전본(大全本)은 세종 대에 모두 3차에 걸쳐 전래되었다. 세종은 명나라에서 입수된 제1차 전래본을 저본으로 세종 9-10(1427-1428)년 사이에 경상도, 전라도, 강원도 3도 지방에서 각각 분담하여 판각을 완료하였다. 조선에 전래된 이후 유포 현상을 조사 분석한 결과, 명 전대본(大全本)을 그대로 복각한 판본이 조선에서 대략 18회 이상 간행되었으며, 그 중 현재 50종만이 남아 있다는 사실이 밝혀졌다. 이 현존본 50종을 대상으로 분석한 결과, 대체로 임란으로 서적이 급속도로 망실되었기 때문에 이를 시급히 보충하기 위해 주로 서적의 수요가 시급했던 경기와 경상 지방을 중심으로 집중적으로 간행 보급되었던 것으로 파악하였다.

• 복식
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• 제60권1호
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• pp.101-116
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• 2010

In this study, the subjects are the expression methods and compositions of peony patterns in Chinese textiles. This study represents the peony patterns which are from Tang Dynasty to the Qing Dynasty, the research subjects are the peony patterns in fabric, except the peony patterns which are expressed by gold foil, embroidery and kesi. The objects of this study are 72 pieces of peony patterns. We sketched the configuration details of peony patterns through the Illustrator program. Analyze and classify the configuration accurately. Based on the 72 pieces of peony patterns, expression methods and compositions of the peony pattern are as following, firstly, we classified peony patterns into three categories, based on expression methods, as realistic shape, pattern shape and shape. Among these 72 fabric relics, there most of realistic shape 42 pieces(58.3%), pattern shape 25 pieces(34.7%), and shape 5 pieces(7.0%). Secondly, in the realistic shape peony, the most of pattern has petal accumulate as grape- shaped. This type is found in almost every Dynasty and was used regularly in the eras of Song and Ming Dynasty. In the era of Ming Dynasty, by using petals like the curly mushroom, Yeongji(靈芝), the pattern of symbolizing longevity was habitually used. The U-shaped flower pattern (type E) and the pattern of emphasizing the veins of petals are found only in the remains of the era of Qing Dynasty. Thirdly, in the pattern shaped peony, the most of pattern has some petals which are separated(type C). Fourthly, we classified peony patterns into four categories, based on compositions, as individual branch form, floral branch form, cluster branch form and floral nest form. Among these 72 fabric relics, there most of individual branch form 33 pieces(45.8%), floral branch form 18 pieces(25.0%), cluster branch form 13 pieces(18.1%), floral nest form 8 pieces(11.1%).

• 한국의사학회지
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• 제24권1호
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• pp.43-56
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• 2011

Everyone once in a life experience headaches as symptoms are very common. According to a study in a country of more than a week and as many as those who have experienced a headache amounts to 69.4%. In addition, the high reported prevalence of migraine in 30s for 80% of all migraine sufferers daily life interfere with work or was affected. In Western medicine, the cause of headaches is traction or deformation of pain induced tissue like scalp, subcutaneous tissue, muscle, fascia, extracranial arteriovenous, nerves, periosteum. But it turns out there are not cause why pain induced tissue is being tracted or deformated. Therefore, most of the western-therapy is mainly conducted with regimen for a temporary symptom reduction. Therefore, I examined how it has been developed in Chinese Ming Dynasty, the perception of headache, change in disease stage and an etiological cause. Oriental medicine in the treatment of headache is a more fundamental way to have an excellent treatment. The recognition of head in "素問($s{\grave{u}}$ $w{\grave{e}}n$)" and "靈樞($l{\acute{i}}ng$ $sh{\bar{u}}$)" began to appear in 'Soul-神($sh{\acute{e}}n$) dwelling place' and 'where to gather all the Yang-'諸陽之會($zh{\bar{u}}$ $y{\acute{a}}ng$ $zh{\bar{i}}$ $hu{\grave{i}}$)'. Also, head was recognized as '六腑($li{\grave{u}}f{\check{u}}$) 淸陽之氣($q{\bar{i}}ng$ $y{\acute{a}}ng$ $zh{\bar{i}}$ $q{\grave{i}}$) and 五臟($w{\check{u}}$ $z{\grave{a}}ng$) 精血($j{\bar{i}}ng$ $xu{\grave{e}}$) gathering place'. More specific structures such as the brain is considered a sea of marrow(髓海-$su{\check{i}}$ $h{\check{a}}i$) in "內經($n{\grave{e}}i$ $j{\bar{i}}ng$)" and came to recognized place where a stroke occurs. Accompanying development of the recognition about head, there had been changed about the perception of headache and the recognition of the cause and mechanism of headache. And the recognition of headache began to be completed in Ming Dynasty through Jin, Yuan Dynasty. Chinese Ming Dynasty, specially 樓英($l{\acute{o}}u$ $y{\bar{i}}ng$), in "醫學綱目($y{\bar{i}}xu{\acute{e}}$ $g{\bar{a}}ngm{\grave{u}}$)", first enumerated prescription in detail by separating postpartum headache. and proposed treatment of headache especially due to postpartum sepsis(敗血-$b{\grave{a}}i$ $xu{\grave{e}}$). 許浚($x{\check{u}}$ $j{\grave{u}}n$) accepted a variety of views without impartial opinion in explaining one kind of headache in "東醫寶鑑($d{\bar{o}}ng-y{\bar{i}}$ $b{\check{a}}oji{\grave{a}}n)$" 張景岳($zh{\bar{a}}ng$ $j{\check{i}}ng$ $yu{\grave{e}}$), in "景岳全書($j{\check{i}}ng$ $yu{\grave{e}}$ $qu{\acute{a}}nsh{\bar{u}}$)", established his own unique classification system-新舊表裏($x{\bar{i}}nji{\grave{u}}$ $bi{\check{a}}ol{\check{i}}$)-, and offered a clear way even in treatment. Acupuncture treatment of headache in the choice of meridian has been developed as a single acupuncture point. Using the classification of headache to come for future generation as a way of locating acupoints were developed. Chinese Ming Dynasty, there are special treatments like 導引按蹻法($d{\check{a}}o$ y ${\check{i}}n$ ${\grave{a}}n$ $ji{\check{a}}o$ $f{\check{a}}$), 搐鼻法($ch{\grave{u}}$ $b{\acute{i}}$ $f{\check{a}})$, 吐法($t{\check{u}}$ $f{\check{a}}$), 外貼法($w{\grave{a}}i$ $ti{\bar{e}}$ $f{\check{a}}$), 熨法($y{\grave{u}}n$ $f{\check{a}}$), 點眼法($di{\check{a}}n$ $y{\check{a}}n$ $f{\check{a}}$), 熏蒸法($x{\bar{u}}nzh{\bar{e}}ng$ $f{\check{a}}$), 香氣療法($xi{\bar{a}}ngq{\grave{i}}$ $li{\acute{a}}of{\check{a}}$). Most of this therapy in the treatment of headache, it is not used here, but if you use a good fit for today's environment can make a difference.

• 동양고전연구
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• 제67호
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• pp.327-344
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• 2017

Zhou Dunyi is regarded as a precursor of Li-Xue, which is called Neo-Confucianism. So, it could be say that Zhou Dunyi is a precursor of Song-Ming-Li-Xue. As is well known, Zhu xi is a synthesizer of Li-Xue in Song Dynasty, which is called Dao-Xue; Wang Yangming is a synthesizer of Li-Xue in Ming Dynasty, which is called Xin-Xue. Dao-Xue and Xin-Xue were engaged in an unyielding confrontation for many centuries in Asian areas. It is certain that Dao-Xue and Xin-Xue both succeed to the resources of Zhou Dunyi together, but it is not easy to confirm that the resources of Zhou Dunyi are common to both sides taking an unyielding confrontation into consideration. Usually, Zhou Dunyi is recognized as a Master of Dao-Xue rather than Xin-Xue. But in this paper, I try to give a question to this prevalent view, like this: Yang-Ming-Xin-Xue much absorbed and developed the Thought of Zhou Dunyi than Zhu-Xi-Dao-Xue did. In order to prove this assertion, I take two steps. The first is about Daotong, the second is about sincerity. In conclusion, while Wang Yangming build his own thought of moral philosophy, he fully absorbed Zhou Dunyi's thought of sincerity, and concreted his typical moral philosophy, which is Liangzhi-Xue. I could say that besides the viewpoint of Zhu xi, there is another viewpoint of Wang Yangming to understand the thought of Zhou Dunyi properly.