• Journal of the Korean Society for Library and Information Science
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• v.30 no.1
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• pp.69-88
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• 1996

This dissertation evaluate3 the Sulmunhaejaikjing, published in 1912, by Sun-Soo Park, an ideographic scholar of the late on Korean Chosun Dynasty. This study first explores the compilation, structure andmethodology of the Chinese written characters in Sulmunhaejaikjing. Second, it studies the Sulmunhaejaikjing's distinctive features by means of a comparison with some works of Sulmunhak of the Chung Period in China. Since the motivation of writing of his work was to correct the errors of Sulmunhaeja, Sun-Soo Park attempted several independent interpretations. The interpretive stucture of Sulmunhaejaikjing exactly follows the 14 Books and 540 Parts of Sulmunhaeja, but Park's work differs in interpretation methodology and content Huh Shin made Sojun characters the subject of the investigation, Sun-Soo Park corrected Huh Shin's errors by making the Pre-Sojun older Chinese characters the object of his investigation. Sulmunhaejaju by Tan Ok-Jae, the most distinguished work of spoken literature in the Chung period, adopted Huh Shin's interpretation and added notes, sothat. Tan Ok-Jae, like Huh Shit did not take into account the Pre-Sojun old Chinese character. Therefore, Sun-Soo Park's interpretation greatly differ from Tan Ok-Jae's. Among the scholars of Sulmunhak in the Chung Dynasty, it is Oh Dae-Jing, the writer of Sulmunhaejubo, that accomplished the most noticeable achievement in Sulmunhaeja, Oh Dae-Jing aimed to collect all the Chinese characters which were confirmable in the interpretation of Sulmunhaeja. This, Oh Dae-Jing in a nut neglected the independent interpretation of characters. Sun Soo Park however, demonstrated a pregressive character in basing his independent interpretation upon reliable resesources, even though he offered fewer character in number than did Oh Dae-Jing.

• Journal of Acupuncture Research
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• v.22 no.1
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• pp.29-39
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• 2005

Objective : This study was performed to understand about the concept of Meridian muscle which is the method explaining the muscular system in the Oriental Medicine. Methods : To reveal the concept and the course of formation of Meridian muscle, we have compared the route and symptoms of meridian muscle with the Meridian route and Symptoms of <>, <> and <>. Results & Conclusion : 1. The concept of "Keun(筋)" reported in the <> include muscle, tendon, superficial vein and nerve. and in the <>, it means muscle and tendon. 2. The route of the Meridian muscle is facing toward the heart or head from the limbs, and the symptoms is mostly muscle spasm or pain according to the route, therefore the symptoms of the Meridian muscle are similar to the meridian symptoms of <>. 3. The twelve-Meridian muscle had been made by classifying the whole muscle into twelve sections with making reference to the Meridian system.

• Journal of Korean Medical Ki-Gong Academy
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• v.2 no.2
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• pp.185-199
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• 1998

Going back to long chinese medical history, there were many different methods of treatment according to the origin of local chinese areas, such as Bian-Shi(?石) from east, herbal therapy from west, acupuncturing from south, moxibustion from north, and mainpulating therapy from middle china. In the midst of these therapies, acupuncture needling had developed very much both in theories, shapes, usages and also in theraputic boundray. Historical books dealing with acupuncture had introduced and used Jiu-Zhen as a tool for acupuncture needling in common. But there are some differences between each texts about in shape, use, and there are also another different point of view about the interrelationship between Bian-Shi and Ji-Zhen. So the author, in this research, tried to look for how Jiu-Zhen had took on its real kinds, adaptive usages, theraputic boundaries, many different skills of needing. By researching over ${\ulcorner}$ Ling-Shu, Jiu-Zhen(靈樞,九鍼)${\lrcorner}$, ${\ulcorner}$ Ling-Shu, Jiu-Zhen-Shi- Yi-Yuan(靈樞,九鍼十二原)${\lrcorner}$, ${\ulcorner}$ Ling-Shu, Guan-Zhen(靈樞,官鍼)${\lrcorner}$, and by compar- ing them with the contents of Jiu-Zhen in ${\ulcorner}$ Zhen-Jiu-Yi-Jing(鍼灸甲乙經)${\lrcorner}$ ${\ulcorner}$Zhen-Jiu-Da-Cheng (鍼灸大成)${\lrcorner}$, the author discovered small conclusions such as following. 1. Taking Jiu-Zhen in a narrow sense, it only repesents nine different needle used in different cases. But in large sense, this means nine different deedling methods using each different needles which is represented in the form of Wu-Ci ( 五剌 ), Shi-Yi-Ci ( 十二剌 ) in ${\ulcorner}$ Ling-Shu, Guan-Zhen ${\lrcorner}$ 2. Jin-Zhen has been first originated from stone age as a substitute for Bian-Shi and through bronze and iron age, it followed a process of it's own shape and applicating functions. As an example, the moxibustional therapies shown in ${\ulcorner}$ Zu-Bi-Shi-Yi-Mai- Jiu-Jing ( 足臂十一脈灸經 )${\lrcorner}$ ${\ulcorner}$ Yin-Yang-Shi-Yi-Mai-Jiu-Jing ( 陰陽十一脈灸經)${\lrcorner}$ in ahead of ${\ulcorner}$ Nei-Jing ( 內經 )${\lrcorner}$ era, was relationship in acupuncturing skills and shape. So Jiu-Zhen had been originated on the base of Bian-Shi in ancient times to develop into delicate shape, skill, and theraputic foundation of modern oriental medicine.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.1-30
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• 2015

The Red Book contains C.G. Jung's insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung's commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung's comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of 'the Spirit of the Depth' toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The 'good and evil' are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : 'emptiness' or 'empty' are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word 'emptiness' mostly as the opposite to the fullness. C.G. Jung's way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

• 한국문화재보존과학회:학술대회논문집
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• 2003.09a
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• pp.1-6
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• 2003

• Journal of the Korean Society for Industrial and Applied Mathematics
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• v.2 no.2
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• pp.1-19
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• 1998

A Chebyshev pseudospectral-finite element method is proposed for two-dimensional unsteady Navier-Stokes equation. The generalized stability and the convergence are proved strictly. The numerical results show the advantages of this method.

• Proceedings of the Korea Water Resources Association Conference
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• 2005.09a
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• pp.381-382
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• 2005

• Proceedings of the Korea Water Resources Association Conference
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• 2005.09a
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• pp.785-786
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• 2005

• 한국약용작물학회:학술대회논문집
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• 2011.04a
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• pp.102-103
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• 2011

• 한국약용작물학회:학술대회논문집
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• 2011.09a
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• pp.316-317
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• 2011