• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.85-85
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• 2000

Following is the result through translating. studying, and analyzing 『San Zhi Shan(三指禪)』, the book worked by Zhou Xue Ting(周學霆). 1. The chapter of 『Mai Xue Yuan Liu(脈學源流)』 explains thc Xiang Shu Xue(象數學) viewpoint, the part that pulse is based on Lu guan(律管). 2. The chapter of 『Liu Bu Mai Jie(六部脈解)』 explains that emphasizing Shen(神) through understanding the shape of pulse(脈象) is more important than the locating the area of thc shape of pulse(脈象). 3. The chapter of 『Zuo Xin Tan Zhong Can Dan Shen Xiao Chang You Fei Xiang Zhong Pi Wei Ming Da Chang Bian($좌심단중간담신소장{\cdot}우폐흉중비위명대장판$)』exhibits the different view about the position of pulse from Li Shi Zhen(李時珍)'s. the chapter in which Zhou(周) arranges Heart{\cdot}Small\;Intestine{\cdot}Liver{\cdot}Gall\;Bladder{\cdot}Kidneys{\cdot}and$ Bladcler($心{\cdot}小腸{\cdot}肝{\cdot}膽{\cdot}腎{\cdot}膀胱$) in left hand and $Lungs{\cdot}Large{\cdot}Intestine{\cdot}Spleen{\cdot}Stomach{\cdot}Kidney{\cdot}and$ The gate of Vitality($肺{\cdot}大腸{\cdot}脾{\cdot}胃{\cdot}腎{\cdot}命門$) in right hand. From the above results, I'm sure that 『San Zhi Shan(三指禪)』which has headed down to descendants as the special book about the study of pulse has developed the theory of pulse. Therefore I expect that the more profound study about this will be going on.

• Journal of the Korean Society of Costume
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• v.53 no.1
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• pp.67-75
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• 2003

From ancient times. lotus pattern had esthetic factor and symbolic factor. Lotus pattern was introduced to China, and it was grafted together with Chinese peculiar culture symbol system, thereafter it has changed and developed. The Chinese taking a serious view meaning that things include, and they frequently use several lucky omen patterns in their everyday life. In this study, I investigated laying stress on symbolism about Lotus patterns of China lucky omen patterns, and I wanted to present possibility that can approach to Chinese culture in new angle. Through result of this study, symbol of Lotus patterns can divide two directions. First, symbol by natural properties of lotus are same as following. 1. Lotus grows in the mud, but it is uncontaminated - clearness and uprightness, 2. Root, branches, loaves and flowers are vegetative together, and all of basis and branches are exuberant. - plenty, 3. Bear fruit simultaneously with blooming, and it is procreant. - fecundity and many descendants. Symbol that use same pronunciation and intention are same as following. 1. 'Lian(연)'-'Lian(연)' : repeatability, continuance, plenty and intercommunicate, 2. 'Lian(연)'-'Lian(염)': integrity, 3. 'He (하)'-'He(화)' : peace, harmony and combination, 4. 'He(하)'-'He(하)' : clear river, 5.'He(하)'-'He(하)' ; all work goes well. When the Chinese use lotus patterns in lucky omen patterns, same pronunciation and pitch of Chinese language more prominent than natural properties or the image of Buddhism. I guess that it cause praying individual's peace and happiness more serious than philosophical meaning or symbol that base in Buddhism for ordinary people.

• Korean Journal of Ecology and Environment
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• v.36 no.3 s.104
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• pp.221-234
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• 2003

Phylogenetic studies would clarify the diversity of fishes if the morphological analysis based on plesimorphy characters combined with new genetic analysis on molecular level, inferring more accurate and objective phylogeny and the taxonomy. Current molecular phylogenetic approach using mitochondrial genome provides the framework for a new hypothesis not only inferring the relationships between ancestor descendants but raveling the intra-, interspecies variation.

• Korean Journal of Veterinary Research
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• v.28 no.2
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• pp.405-408
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• 1988

The origin of Jindo dogs has been controversial. It has been informed by words of mouth that they are the offsprings of either the digs of Sung dynasty (960~1279 A.D.) in China or the Mongolian dogs. Some breeds of dogs in Japan now have almost same appearance as Jindo dogs. The authors reviewed the history of Japan and found that Korean hunting dogs were sent to Japan in early 5th century, which was before Sung dynasty of China. Dr. Jae-Keun Ryu of National Institute of Environmental Research has done some work on serums of dogs of both Korea and Japan; the results of his serological and molecular biological studies indicated that Korean dogs were sent to Japan 1,300~2,500 years ago. Jindo dogs appear to be the descendants of the dogs of the Stone Age. They have adapted themselves to the unfavorable environment of Jindo island so that they can maintain pure line-age and wild nature until today. It was concluded that they are Korean native dogs, not the offsprings of the dogs of Sung dynasty or the Mongolian dogs.

• Journal of the Korean Institute of Rural Architecture
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• v.13 no.3
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• pp.1-9
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• 2011

The purpose of this research is to analyze the formational process of traditional house in old village that is the base of development on rural area. The method of this research is to use the family genealogy of the clan society village in the analysis of building times, and constructed with investigation by the residents. The results of this research are described as follows. 1. At the first period of settlement in the middle time of 18C, the small relative family was located at nearby of each other. They were divided three group. The first entered man is B-group. 2. At the period of 19C, the family was enlarged by the descendants. But at that time, the house was constructed by small type. And some tiled roof houses were built by A-group part at under area of the village. And the construction of village boundary was nearly completed. 3. At the early period of 20C, the great houses were constructed by C-group part at the upper area of the village. 4. At the late period of 20C, there were not changed largely. But small change was occurred by the divided of site. Except two house, every houses were changed to tiled roof house. The residents have continued the strong preservation mind of environment for 300 years. The family genealogy was very useful to analyze the formational process of traditional house in the clan society village.

• Journal of architectural history
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• v.21 no.4
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• pp.81-92
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• 2012

Historic buildings are history of human kind and a crystal of culture. Therefore, we have a responsibility and obligation to succeed to descendants. Once such heritage is damaged, it is hard to restore its original form. Thus, various attempts to preserve its value and authenticity have been made internationally. Among these, the international preservation tendency of historic building in terms of materials has been given to the preservation of materials as well as the preservation of appearance. In accordance with such trend, Korea also presented an equivalent general principle, and has managed historic buildings with the separate related instruction. The most general method to preserve historic buildings in Korea is a repair work. Since the foundation of Korea, the repair work tendency has been carried out in the principle of phenomenon change and original form maintenance. But, such tendency focuses on the appearance such as style, structure and trimming method, and there is insufficient consideration on the authentic preservation of materials. Accordingly, this study attempts to examine preservation principle and methods in the repair works, and also to investigate the afforestation condition for the restoration work. And, by suggesting preservation method of authentic materials, it aims to prepare the reference for the future repair work.

• Journal of the Korean Society of Surveying, Geodesy, Photogrammetry and Cartography
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• v.27 no.2
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• pp.273-279
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• 2009

The descendants have a responsibility to conserve their cultural treasure and hand it down to posterity. Most of existing wooden properties, affected by environmental factors for many years, have been rebuilt or repaired many times. Kwandeogjeong, Cultural Properties Materials 322, has gone through rebuilding or repairing 11 times. It was natural that Kwandeogjeong lost its originality and attempt to restore it was made by Cultural Heritage Administration of Korea. But the restoration depends on a piece of picture, which was taken before 1900. It had been impossible to draw any data from the picture for restoration. In this study, I was able to obtain data for its restoration through geometrical analysis, using the vanishing point of the picture. These data were also used as preliminary data for its restoration.

• Korean Journal of Oriental Medicine
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• v.17 no.3
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• pp.25-34
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• 2011

Gang Myeong-gil(康命吉) wrote Jejung sinpyeon(濟衆新編), one of three major medical books produced in the latter half of the Joseon Period. Jejung sinpyeon, edited at the behest of King Jeongjo, was intended to overcome the shortcomings of the then best medical book, Donguibogam(東醫寶鑑), and to update medical knowledge in a bid to spread that knowledge widely to the general public. Jejung sinpyeon contains the life and medical theories of the physician Gang Myeong-gil. In order to examine Gang Myeong-gil's life and medical theories, which influenced the edition and characteristics of Jejung sinpyeon, this paper studies his family lineage, medical records and the editorial characteristics of Jejun sinpyeon. Gang Myeong-gil and his ancestors served in government medical offices for some 200 years, and Gang Myeong-gil himself served as a physician at Naeuiwon for thirty years. His descendants also served as physicians upon passing the state-administered examination. Gang Myeong-gil preferred to prescribe drugs, and this inclination led him to include Yakseongga in Jejung sinpyeon, and he took an open and practical attitude towards the editing of the book. This approach is supported by the chapter on experience-based prescriptions in Jejung sinpyeon and the prescriptions of the Royal Infirmary, thus revealing his humanitarian and open thinking on medicine.

• Journal of Contemporary Eastern Asia
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• v.19 no.2
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• pp.61-83
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• 2020

From 1959 to 1984, over 93,000 Koreans moved to North Korea from Japan as part of a repatriation project conducted during this time. Among them were people who had escaped from North Korea and immigrated to Japan and South Korea as well as the descendants of such people. This research examines the immigration trajectories of North Korean defectors related to the repatriation project and its effects on international relations in East Asia in a migration systems context. Specifically, it focuses on 26 North Korean defectors who have connections with Japan and settled in Japan and South Korea. It argues that the migration pathways of North Korean defectors linked with the repatriation project have been constructed with the cooperation of and amidst conflict between East Asian countries. To respond to the situation, North Korean defectors used their connections with Japan in amicable relations between Japan and China. However, after the relations went sour, defectors turned to informal transitional networks. If these strategies were unavailable, the defectors faced difficulties, unless they received social or capital support from the destination countries. After entering the destination country, those who settled in Japan have experienced different situations due to the inconsistency in administrative proceedings, while those in South Korea have been treated equally as other defectors. In this sense, some defectors have faced precarious situations in their immigration.

• 중국학논총
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• no.72
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• pp.47-70
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• 2021

In this paper, the focus was on the review of Ming General Nan Fangwei's activities during the Choson period and existing relevant historical artifacts & literacy works. Nan Fangwei's hometown was Jiangxi(江西) Changjiang(昌江; Jingdezhen景德鎭). Unfortunately, it has not been known where his descendants migrated later. During Jingdezhen Riot(景德鎭民亂), he went to serve as the head of the grass roots. After surrendering, he became a general in the Ming military base. During Jeongyujae War(丁酉再亂), he entered Chosun as a Youji general(遊擊) and participated in dozens of large and small battles. However, the defeat of Jungro-gun (中路軍) led him to a feud with the Ming's military authorities and to return him, which gave him a hard time to be forcibly dislodged to a remote region. Nan Fangwei established Namwon Guanwang Shrine(南原 關王廟). Since then, it has been preserved in Namwon Wangjeong-dong(王亭洞) through several reconstruction and reconstruction works. In addition, he took good care of people by strictly cracking down on their subordinates with high integrity and virtuous deeds at the military base. Being deeply touched by his morality and virtue, the people of Gongju(公州) established 'Youji general Nan Fangwei Jongdeokbi(〈遊擊將藍公種德碑〉)'. In addition, when he had his leisure time, he collected Korean Chinese poems from various figures and edited and published 'Chosun Poetry Collection(《朝鮮詩選全集》)', which he played a catalyst to promote high-quality Korean poems to Chinese literacy community.