The purpose of this research is to find out how the Chinese Bronze Epigraphy has developed and how it has influenced the Chinese Academic field. The Chinese Bronze Epigraphy started from the Han dynasty, however it didn't reach the professional academic stage. After the Song Dynasty it started to be studied in full scale. Therefore, it is reasonable to see that the start of the study of bronze was from the Song dynasty. In the Qing Dynasty, the study in Epigraphy was extended on again. ShuoWenJieZi that was written by XuShen in the Han Dynasty. KaoGuTuShiWen that was written by $L{\check{u}}DaLin$ in the Song Dynasty. ShuoWenGuZhouBu that was written by WuDaCheng in the Qing Dynasty. JinWenBian that was written by RongGeng in the Republican era. This thesis examines the contents of ShuoWenGuZhouBu and JinWenBian and then synthetically compares and analyzes them. The conclusion of this study is as follows. It cannot be denied that ShuoWenJieZi and KaoGuTuShiWen significantly affected the birth of ShuoWenGuZhouBu and JinWenBian.
Objective : The main idea of this article is to investigate the shamanistic medical activities through the traditional Chinese classics in the Zhou Dynasty. The ancient shaman played a bridge role between human beings and supernatural things like ghosts. Even though he didn't have the super power, the ancients believed that he could take care of all kinds of illness. Therefore, it can be said that the medicine of the Zhou Dynasty was still under the shamanism although it had already started to be specialized and professionalized. Method : This article is going to look into the detailed aspects of the shamanistic medical activities, for example, divination of illness, Zhuyou(祝由), shamanistic preventive medicine, and so on, through the traditional Chinese classics of Zhou Dynasty. Result : The medical knowledge of that time stayed in the early stage, so it was simple and raw. Also it had scientific and unscientific characters in itself at the same time. That's why it could be included in the shamanism. And about the shamanistic medical activities seen on underground written attestations, they will be offered through another article of mine, entitled A Research of Shamanistic Medical Activities on Underground Written Attestations in the Zhou Dynasty(兩周出土文獻所見之醫療巫術考察), which is being written now. Conclusion : From beginning of the Eastern Zhou period, the medicine gradually got to be specialized. And then specialized medical treatments and shamanistic medical activities began to be divided as the different two occupations. However, it is an unchangeable truth that the ancient shaman played an important role in the Chinese traditional medicine. Therefore, it can be said that he was in the very special position in the Chinese traditional medicine.
Objective : The main idea of this article is to investigate the specialization of Chinese traditional medicine. The ancient shaman played a bridge role between human beings and supernatural things like ghosts. Even though he didn't have the super power, the ancients believed that he could take care of all kinds of illness. Therefore, it can be said that the medicine of Zhou Dynasty was still under the shamanism although it had already started to be specialized and professionalized. And it was the important role of the ancient shaman of that period that gave patients the shamanistic treatment on the ground of the specialized medical knowledge, which was commonly activated during that time. Method : This article is going to look into the detailed aspects of the specialization of Chinese traditional medicine through the some kinds of written attestations of Zhou Dynasty. Result : The medical knowledge of that time stayed in the early stage, so it was simple and raw. Also it had scientific and unscientific characters in itself at the same time. That's why it could be included in the shamanism; the details can be offered through another article of mine entitled A Research of Shamanistic Medical Activities on Written Attestations in the Zhou Dynasty(兩周時期的醫療巫術), which is being written now. Conclusion : From beginning of the Eastern Zhou period, the medicine gradually got to be specialized. And then the specialized medical treatment and shamanistic medical activities began to be divided as the different two occupations. Searching for various written attestations of that period, we can see lots of records about the specialized medicine treatment such as acupuncture and moxibustion and the medical substances.
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.
The purpose of this study is to examine the standard scale of measuring a block of Kyongju(慶州), the Capital of the Silla Dynasty(B.C.57${\sim}$A.D.935). Through the study, it is clarified that 1). the block of Kyongju city is planned and divided by using the eight-Zhou-foot(周尺) as a standard scale, which is equivalent to the length of one-bo(보(步); 2). the distance between the center of the streets is around 100 bo and the width of the block is around 90 bo; 3). the distance between the streets is very near to the distance 167.054m of Jing-tian-zhi(井田制), which supports the use of Zhou-foot as a standard scale. As a result, it can be maintained that the city planning of Kyongju is related to that the Jing-tian-zhi of the Zhou Dynasty and the standard scale of measuring a block of Kyongju us executed by using the eight-Zhou-foot standard scale.
The purpose of this study is to inquire the hair, head-dress and clothing(upper clothing: Veil, Samkaksika, Sash) of Bodhisattvas in Dunhuang Mogaoku of the period from Northern Liang Dynasty(421∼439) to Tang Dynasty(618∼907). The method of this figure and the change of clothing form : 'Dunhuang Mogaoku'1st Volume-4th Volume. The Bodhisattvas' hair style are somehat various ; A part in her hair, Suibal, Gae, Sakbal. A part in Bodhisattvas's hair is observed from Northern Liang Dynasty to Sui Dynasty. But Suibal had been continuous succeeded. Meanwhile, in the periods of Sui and Tand Dynasty, there were the hair styles whose ends were curled up. It is called Eulle Meor-ee. Especially, in Tang Dynasty various styles of Gae were appeared. Doogun was observed from Northern Wei to Tang Dynasty. There were three kinds of head-dress; Samsikkwan(having 3 decoration), Bokwan and Jungmeunkwan(appeared in Tang Dynasty). Meanwhile, Sash let was become more and more decorative. The Upper clothing can be classify into Veil, Samkaksika, Sash, etc. Veil were observed in every period but X shaped one was form Northern Wei and U shaped one was from Northern Zhou Dynasty. After the period of Sui Dynasty U shaped Veil become prevalent. Samkaksika was observed for the first time in Northern Zhou Dynasty. Cutted sam-kaksika was appeared in Sui Dynasty and succeeded to Tang Dynasty. Poncho tyed Samkaksika was also observed in Tang Dynasty. In Westhern Wei Dynasty. daesupo was used into outter garment, which us that chinese influence was deep tell. Sash showed up in Tang Dynasty and it is used for Veil for the whole period of the Dynasty. But using sash for veil was formally hanged on going the lated period of Tang Dynasty. We can observe the sun-moon decoration and the wings of a bird decoration at the Bokwan, Veil, Samkaksika and Sash, etc. It is was the influendce of Sasan Per-sia and India. I will fill up the insufficency of this study wity continous research of ornament(Muktahara) and skirt of Bodhisattva and deeper inquiry of the relationship around the many countries.
Ancient Chinese mathematics education has a long history of more than 3,000 years, and many excellent mathematicians have been fostered. However, the systematic framework for teaching mathematics should be considered to be started from the Zhou Dynasty. In this paper, we examined the educational goals, trainees(learners), providers(educators), and contents in mathematics education in the ancient Chinese Zhou Han Dynasty, Tang Dynasty and Song Dynasty.
This article is designed to study the conceptualization process of one of the ancient Chinese classical literature heritages, the so-called, the Triple Virtue(三達尊). By showing the principle meanings and the newly embodied symbolism of this Triple Virtue, this article is prepared to encourage revitalization of the moral virtues and self-identical pride among the elderly and to promote the young people's social consciousness of respecting the elderly. The author identifies the philosophical origins of the Triple Virtue, implying that the virtuous trinity is composed of morality, position and age, by analyzing poems in "Daya(大雅)", "Xiaoya(小雅)" of the Book of Odes and archives in "Zhoushu(周書)" of the Book of Documents(尙書). The author especially emphasizes that the concept of Triple Virtue was created by governing classes for meeting the political needs in the Zhou Dynasty. Moreover, by regarding King Wen of the Zhou Dynasty as the symbolic representation in the beginning era of the Western Zhou Dynasty and Shao BoHu as the embodiness representation in the end of the Western Zhou Dynasty, the author performs an in-depth study related to the above two great men. Finally, the author sheds lights on how symbolic and embodiness representations had played significant roles in formulating a typical model of the Triple Virtue in the following generations.
In the early days of human history, the governing groups of rulers needed to justify their rule. The cause of rule became the ruling ideology. In China, the backbone of the ruling ideology was originally referred to as 'Di(帝)' or 'Shangdi(上帝)', who was later replaced by 'Tian(天)', Heaven. So there was a claim that Heaven gave the cause of the rule. This idea is the 'Tianming (天命)' idea. When the Zhou(周) Dynasty took control of the central government, the 'Tianming' idea had had a relatively sophisticated form. It was the 'Zhouli(周禮)' that organized the systematic order of the Zhou Dynasty. After this system collapsed, those who recognized 'Zhouli' as a desirable social system considered the collapse of 'Zhouli' as a situation of turbulent age. It was Qin(秦) State that unified all of the states of the period. However, after the unification, the Qin Dynasty fell sharply. The next dynasty was the Han(漢) Dynasty. The new ruling powers of the Han Dynasty needed to justify their regime. That means that it was necessary to establish the ruling ideology of the Han Dynasty. The representative of the ruling ideology of the Han Dynasty was Dongzhongshu, whose thought was based on Confucianism. His thought was related to "Chunqiugongyangzhuan(春秋公羊傳)", an interpretation of "Chunqiu(春秋)". This interpretation perspective is based on the idea of religious Heaven. Dongzhongshu thought that there were co-communions between Heaven and humans. His thought has the meaning of political theology in which rulers hold the basis of the rulers' sovereignty.
As compared with acupuncture, The moxibustion occurred differently in the background of formation and also disagreed in the process of development. From the Jin(晉) dynasty to the Song(宋) dynasty, The school that attached importance to moxibustion had occupied superority by far and had schemed the development of moxibustion. But after the Song(宋) dynasty, The school that attached importance to acupuncture rose. Therefore, The school that attached importance to moxibustion, even if the power decreased, still had kept in existence and had achieved the development of moxibustion. Especially, Among the chinese physicians that recognized "Moxibustion can cure all disease, so don't discuss the weakness the firmness the chills the fever and cauterize the skin" till the Song(宋) dynasty, Ge Hong(葛洪) put in order the basic theory for moxibustion in (A handbook of prescriptions for emergencies). Wang Tao(王燾) only respected the moxibustion and said "Moxibustion has a strange effect, then all acupuncture herb-med(medical decoction) herb-ex are unattainable to it" in volume 14 (Medical secrets of an official). Dou Cai(實材) insisted that moxibustion is prime for supporting the Yang(陽) and always must be cauterized with moxa on Guan Yuan(關元) Qi Hai(氣海) Ming Guan(命關), Zhons Wan(中脘) etc. for supporting the Yang of Pi Shen(脾腎) in
본 웹사이트에 게시된 이메일 주소가 전자우편 수집 프로그램이나
그 밖의 기술적 장치를 이용하여 무단으로 수집되는 것을 거부하며,
이를 위반시 정보통신망법에 의해 형사 처벌됨을 유념하시기 바랍니다.
[게시일 2004년 10월 1일]
이용약관
제 1 장 총칙
제 1 조 (목적)
이 이용약관은 KoreaScience 홈페이지(이하 “당 사이트”)에서 제공하는 인터넷 서비스(이하 '서비스')의 가입조건 및 이용에 관한 제반 사항과 기타 필요한 사항을 구체적으로 규정함을 목적으로 합니다.
제 2 조 (용어의 정의)
① "이용자"라 함은 당 사이트에 접속하여 이 약관에 따라 당 사이트가 제공하는 서비스를 받는 회원 및 비회원을
말합니다.
② "회원"이라 함은 서비스를 이용하기 위하여 당 사이트에 개인정보를 제공하여 아이디(ID)와 비밀번호를 부여
받은 자를 말합니다.
③ "회원 아이디(ID)"라 함은 회원의 식별 및 서비스 이용을 위하여 자신이 선정한 문자 및 숫자의 조합을
말합니다.
④ "비밀번호(패스워드)"라 함은 회원이 자신의 비밀보호를 위하여 선정한 문자 및 숫자의 조합을 말합니다.
제 3 조 (이용약관의 효력 및 변경)
① 이 약관은 당 사이트에 게시하거나 기타의 방법으로 회원에게 공지함으로써 효력이 발생합니다.
② 당 사이트는 이 약관을 개정할 경우에 적용일자 및 개정사유를 명시하여 현행 약관과 함께 당 사이트의
초기화면에 그 적용일자 7일 이전부터 적용일자 전일까지 공지합니다. 다만, 회원에게 불리하게 약관내용을
변경하는 경우에는 최소한 30일 이상의 사전 유예기간을 두고 공지합니다. 이 경우 당 사이트는 개정 전
내용과 개정 후 내용을 명확하게 비교하여 이용자가 알기 쉽도록 표시합니다.
제 4 조(약관 외 준칙)
① 이 약관은 당 사이트가 제공하는 서비스에 관한 이용안내와 함께 적용됩니다.
② 이 약관에 명시되지 아니한 사항은 관계법령의 규정이 적용됩니다.
제 2 장 이용계약의 체결
제 5 조 (이용계약의 성립 등)
① 이용계약은 이용고객이 당 사이트가 정한 약관에 「동의합니다」를 선택하고, 당 사이트가 정한
온라인신청양식을 작성하여 서비스 이용을 신청한 후, 당 사이트가 이를 승낙함으로써 성립합니다.
② 제1항의 승낙은 당 사이트가 제공하는 과학기술정보검색, 맞춤정보, 서지정보 등 다른 서비스의 이용승낙을
포함합니다.
제 6 조 (회원가입)
서비스를 이용하고자 하는 고객은 당 사이트에서 정한 회원가입양식에 개인정보를 기재하여 가입을 하여야 합니다.
제 7 조 (개인정보의 보호 및 사용)
당 사이트는 관계법령이 정하는 바에 따라 회원 등록정보를 포함한 회원의 개인정보를 보호하기 위해 노력합니다. 회원 개인정보의 보호 및 사용에 대해서는 관련법령 및 당 사이트의 개인정보 보호정책이 적용됩니다.
제 8 조 (이용 신청의 승낙과 제한)
① 당 사이트는 제6조의 규정에 의한 이용신청고객에 대하여 서비스 이용을 승낙합니다.
② 당 사이트는 아래사항에 해당하는 경우에 대해서 승낙하지 아니 합니다.
- 이용계약 신청서의 내용을 허위로 기재한 경우
- 기타 규정한 제반사항을 위반하며 신청하는 경우
제 9 조 (회원 ID 부여 및 변경 등)
① 당 사이트는 이용고객에 대하여 약관에 정하는 바에 따라 자신이 선정한 회원 ID를 부여합니다.
② 회원 ID는 원칙적으로 변경이 불가하며 부득이한 사유로 인하여 변경 하고자 하는 경우에는 해당 ID를
해지하고 재가입해야 합니다.
③ 기타 회원 개인정보 관리 및 변경 등에 관한 사항은 서비스별 안내에 정하는 바에 의합니다.
제 3 장 계약 당사자의 의무
제 10 조 (KISTI의 의무)
① 당 사이트는 이용고객이 희망한 서비스 제공 개시일에 특별한 사정이 없는 한 서비스를 이용할 수 있도록
하여야 합니다.
② 당 사이트는 개인정보 보호를 위해 보안시스템을 구축하며 개인정보 보호정책을 공시하고 준수합니다.
③ 당 사이트는 회원으로부터 제기되는 의견이나 불만이 정당하다고 객관적으로 인정될 경우에는 적절한 절차를
거쳐 즉시 처리하여야 합니다. 다만, 즉시 처리가 곤란한 경우는 회원에게 그 사유와 처리일정을 통보하여야
합니다.
제 11 조 (회원의 의무)
① 이용자는 회원가입 신청 또는 회원정보 변경 시 실명으로 모든 사항을 사실에 근거하여 작성하여야 하며,
허위 또는 타인의 정보를 등록할 경우 일체의 권리를 주장할 수 없습니다.
② 당 사이트가 관계법령 및 개인정보 보호정책에 의거하여 그 책임을 지는 경우를 제외하고 회원에게 부여된
ID의 비밀번호 관리소홀, 부정사용에 의하여 발생하는 모든 결과에 대한 책임은 회원에게 있습니다.
③ 회원은 당 사이트 및 제 3자의 지적 재산권을 침해해서는 안 됩니다.
제 4 장 서비스의 이용
제 12 조 (서비스 이용 시간)
① 서비스 이용은 당 사이트의 업무상 또는 기술상 특별한 지장이 없는 한 연중무휴, 1일 24시간 운영을
원칙으로 합니다. 단, 당 사이트는 시스템 정기점검, 증설 및 교체를 위해 당 사이트가 정한 날이나 시간에
서비스를 일시 중단할 수 있으며, 예정되어 있는 작업으로 인한 서비스 일시중단은 당 사이트 홈페이지를
통해 사전에 공지합니다.
② 당 사이트는 서비스를 특정범위로 분할하여 각 범위별로 이용가능시간을 별도로 지정할 수 있습니다. 다만
이 경우 그 내용을 공지합니다.
제 13 조 (홈페이지 저작권)
① NDSL에서 제공하는 모든 저작물의 저작권은 원저작자에게 있으며, KISTI는 복제/배포/전송권을 확보하고
있습니다.
② NDSL에서 제공하는 콘텐츠를 상업적 및 기타 영리목적으로 복제/배포/전송할 경우 사전에 KISTI의 허락을
받아야 합니다.
③ NDSL에서 제공하는 콘텐츠를 보도, 비평, 교육, 연구 등을 위하여 정당한 범위 안에서 공정한 관행에
합치되게 인용할 수 있습니다.
④ NDSL에서 제공하는 콘텐츠를 무단 복제, 전송, 배포 기타 저작권법에 위반되는 방법으로 이용할 경우
저작권법 제136조에 따라 5년 이하의 징역 또는 5천만 원 이하의 벌금에 처해질 수 있습니다.
제 14 조 (유료서비스)
① 당 사이트 및 협력기관이 정한 유료서비스(원문복사 등)는 별도로 정해진 바에 따르며, 변경사항은 시행 전에
당 사이트 홈페이지를 통하여 회원에게 공지합니다.
② 유료서비스를 이용하려는 회원은 정해진 요금체계에 따라 요금을 납부해야 합니다.
제 5 장 계약 해지 및 이용 제한
제 15 조 (계약 해지)
회원이 이용계약을 해지하고자 하는 때에는 [가입해지] 메뉴를 이용해 직접 해지해야 합니다.
제 16 조 (서비스 이용제한)
① 당 사이트는 회원이 서비스 이용내용에 있어서 본 약관 제 11조 내용을 위반하거나, 다음 각 호에 해당하는
경우 서비스 이용을 제한할 수 있습니다.
- 2년 이상 서비스를 이용한 적이 없는 경우
- 기타 정상적인 서비스 운영에 방해가 될 경우
② 상기 이용제한 규정에 따라 서비스를 이용하는 회원에게 서비스 이용에 대하여 별도 공지 없이 서비스 이용의
일시정지, 이용계약 해지 할 수 있습니다.
제 17 조 (전자우편주소 수집 금지)
회원은 전자우편주소 추출기 등을 이용하여 전자우편주소를 수집 또는 제3자에게 제공할 수 없습니다.
제 6 장 손해배상 및 기타사항
제 18 조 (손해배상)
당 사이트는 무료로 제공되는 서비스와 관련하여 회원에게 어떠한 손해가 발생하더라도 당 사이트가 고의 또는 과실로 인한 손해발생을 제외하고는 이에 대하여 책임을 부담하지 아니합니다.
제 19 조 (관할 법원)
서비스 이용으로 발생한 분쟁에 대해 소송이 제기되는 경우 민사 소송법상의 관할 법원에 제기합니다.
[부 칙]
1. (시행일) 이 약관은 2016년 9월 5일부터 적용되며, 종전 약관은 본 약관으로 대체되며, 개정된 약관의 적용일 이전 가입자도 개정된 약관의 적용을 받습니다.