• Korean Journal of Veterinary Research
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• v.21 no.2
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• pp.105-112
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• 1981

The morphological and structural studios of Anisakinae larva has been carried out since Sept. of 1980. The larva were collected from naturally infested eleven swine of 1,531 examined at Kwang-Ju abattoir and from marine fishes, Somber japonicus, bought at Kwang-Ju fish market. The results observed were as follow : 1. Anisakis larva found in the stomach wall and on the surface of the mucosa were more or less degenerated. According to the progress of degeneration, the cross sections showed varied structures (Fig. 6, 7). 2. Size of the larva both from swine and fishes were measured respectively in average(mm); 18.0 and 18.7 in body length, 0.30 and 0.41 in body width, 1.64 and 1.68 in esophagus(muscular-part), 0.56 and 0.67 in ventriculus (glandular part), and 0.13 and 0.12 in tail. It was notable that body length of the larva in this present data, 18.0mm and 1.87mm, were shorter than those in previous dada, 24.3mm from human cases and 28.4mm from, however, the present data were almost similar to the data, 1.75mm, from swine case. 3. The Boring tooth, Mucron, long ventriculus and short round tail were observed in the larva of this present study. These structures were differentiated from Anisakis type II larvae which was provided with short ventriculus, and conical and tapering tall without mucron. 4. The ventricular appendix and intestnal caecum were not present in the larva. These might be differentiated from other Anisakidae larva such as Terranova larvae, Contracaecum larvae, Raphidascaris larvae and Thynnascaris larvae. 5. The findings through the histological observation were a pair of Y-shaped or butterfly-shaped lateal chords, ventral and dorsal chords, excretory(Renette) cell, high columnar epithelial cells of digestive tract and muscle cells. These morphological characteristics revealed varied features in the structures in the degenerative degree of the larva in the stomach wall. 6. The above-mentioned characteristics of the larva observed could be indentified as Anisakis type I larvae. 7. The reports on natural infestation of domestic animal with Anisakis type I larvae were two swine cases in Korea and Japan respectively, On the other hand two human cases of the larva were reported in Korea and more than one thousand cases in Japan. In Twiwan no reports of human and domestic animal cases could be found.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.75-108
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• 2022

This paper aims to newly investigate the meaning of life in this era when various discussions on life and ethical living are commonly raised by comparing and examining the theories of life proposed by Confucianism and Daesoon Thought. Both Confucianism and Daesoon Thought explain the creation of all things as having been based on the principles of life in heaven and earth. Specifically, there is the will to live (生意 saengeui) and also divine beings (神明 sinmyeong). For this reason, everything in heaven and earth is created by obtaining the same principle of life such that it is an equal being with the same intrinsic value. Here the consciousness of being one body amid all things as one living thing is established. The consciousness of being one body forms an organic worldview in which all things are one. As a result, all things in heaven and earth exist within a mutual organic relationship, and that makes oneself and others precious life partners that coexist rather than separate beings. Nevertheless, both Confucianism and Daesoon Thought define humans as outstanding beings, set aside for a higher purpose than other beings. The excellence of humans is that by constantly engaging in self reflection and completing tasks through independent efforts, they thereby achieve the great moral doctrine of coexistence and symbiosis. In this process, cultivation of character (修養 suyang) and cultivation of the Dao (修道 sudo) are presented as means to realize one's nature and establish the right human image. By realizing nature or humanity through the cultivation of character and cultivation of the Dao, humans fulfill their responsibilities and missions by independently participating in being nourished by Heaven and Earth (天地化育 cheonjihwayuk) or the Reordering Works of Heaven and Earth (天地公事 cheonjigongsa), both being based in the concept of the three generative forces of Heaven, Earth, and Humanity (天·地·人 cheon·ji·in). In the end, the theories of life posited by Confucianism and Daesoon Thought are based on a consciousness of being one body. Both emphasize the characteristics and roles of humans who are distinguished from other beings and phenomena. At this time, human characteristics and roles are revealed as the reasons for which humans have a responsibility and mission take care of all things. From this point of view, it can be seen that the theoretical structure of Neo-Confucianism and Daesoon Thought, in regards to their theories of life, is rather similar.

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.41-61
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• 1999

The purpose of this article is to investigate Lee Je-rna'os viewpoint of Morpho-Image. In the first place, I will define the viewpoint of Morpho-Image as the the structure of recognition and study it through bibliographic study on Lee Je-ma's work. The conclusions summarized as follows; 1. The structure of recognition, represented in "Gyukchigo(格致藁)" "Dongyi Soose Bowon Sasang Chobonkyon(東醫壽世保元四象草本卷)", is based on Taigi(太極), Liangyi(兩儀), Sasang(四象). There are the mind of Taigi(太極), the mind of Liangyi(兩儀) separated from Taigi(太極), the mind of Sasang(四象) separated from Liangyi(兩儀). The mind of Taigi(太極) is the mind of center, the mind of Liangyi(兩儀) is the mind of the mind and body(or the wisdom and action). Two axis, the mind(or wisdom) and the body(or action), cross and make Sasang(四象), affair-mind-body-object which classifies all affairs and objects of humans, society, and the universe as four types. 2. Lee Je-ma summarized everything in view of Sasang(四象), Sasang(四象) in view of Liangyi(兩儀), Liangyi(兩儀) in view of Taigi(太極). 3. The procedure of recognition above is described in , , . Such is transformed in terms of human body and described in .

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.25-40
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• 1999

View of Lee Je-ma's "Hyung Sang" is one of the methods of classification of Constitution. In this study, I studied the "Hyung Sang" as medical histologically, and get the results as follow; 1. "The book of changes" is classified to the sciences of divination of "Sang-Soo", which is consisted with "Sang (image)" and "Soo (number)", and "Wae-Ri", which explained the meaning of a divination sign as "nature" or virtue of divination sign. 2. Lee Je-ma is accepted the concepts of science of divination of "Wae-Ri" based on Confucianism in the discription of "The book of changes". And also he established the new "Sasang Constitutional Medicine" theory based on the "Joung-Young". 3. "The book of changes" is discribed phenomena as "Sang" and "Soo" involving "Three elements", which are heaven, earth, and individual, and "Yin-Yang". Lee Je-ma accepted the concept of "Sang" in science of divination of "Sang-Soo" and established the "Four elements", which are affairs, mind, body, and objects, constituting "Three elements". 4. In the method of "Sasang" type classifying, Lee Je-ma used "Four elements", which attach importance to structure and function of human body rather than "Yin-Yang", which explain relatively.