• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.278-294
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• 2022

To date, cultural property education has seen rapid quantitative growth due to national and personal needs. However, qualitative growth is lacking. The objectives of cultural property education have not been established, and therefore, even its identity is not clear. The most pressing issue at present in cultural property education is to first set objectives. This study aimed to analyze the objectives of current cultural property education, identify the problems, and set new objectives to meet significant national and personal needs in terms of education. The problems with the objectives of current cultural property education are that the persons interested in the education do not understand the concept of the education objectives clearly and that the objectives do not contain much actual content of the education. Also, the objectives of the education do not take into account the dynamic competencies and interests of the learners and do not satisfy the changes of the times. To solve these problems, new cultural property education, called 'U.V.E.C.,' was offerred. U.V.E.C. education is aimed at understanding cultural properties, recognizing their value, and enjoying them, and at creating culture. The objectives of U.V.E.C. cultural property education were set such that they can be modified flexibly in a learner-centric way with clear and practical format and contents. Based on this direction, stepwise objectives were set including overall objectives, detailed objectives, and practice objectives, and objective cases of each step were proposed. Considering the generality of the education and the distinct characteristics of the cultural properties, the U.V.E.C. education objectives took into account the diversity of behavioral objectives, clearness in statements, the objectives of problem solving, the initiative of learners and openness for expression outcomes. The U.V.E.C. objectives are clear and specific so that teachers can enhance their pedagogical efficiency and learners are able to develop interesting and diversified competencies. In addition, it is expected that the U.V.E.C. objectives will significantly affect objective setting for education on cultural properties which have not been studied widely. Further systemic and specific studies on the contents and methods of the U.V.E.C. education would help to change the overall education on cultural properties and position the field as a new academic area.

• Journal of The Korean Association For Science Education
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• v.26 no.7
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• pp.813-825
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• 2006

The purpose of this study was to identify students' conceptions and their conceptualization traits in terms of the explanation of subjects: human, animals, and plants. A questionnaire was specially developed to make sure students' conceptions of evolution, students' explanation patterns with the five evolutionary explanations: creationism, internal will explanation, theological explanations, use and disuse explanation and natural selection after mutation and perceived ideas of evolution in terms of the genetic characters of human, animals and plants. 1,540 elementary, middle and high school students participated in responding to the questions. The data was collected and analyzed cross-sectionally by age. Results showed that students' evolutionary explanations were different among each subject: human, animals and plants. Students had concentrated with more 'theological explanations' than 'internal will explanation' and 'use and disuse explanation' about plant evolution. 'Natural selection after mutation explanation' was less represented in explaining human characters. This result showed that the anthropocentric thoughts had influenced students' evolution conceptions. Accordingly, as student's age, 'theological explanation' and 'internal will explanation' became least used in explaining the theory of creation. 'Use and disuse explanation' attained more representation in their explanation. In addition, the diversity of students' evolutionary explanations was getting less attention as age increases. Among youngers, 'theological explanation', 'internal will explanation' and 'use and disuse explanation' showed an even number of responses. The elders responded with more 'use and disuse explanation'. This result let us infer that 'use and disuse explanation' was strongly adhered to by student cognitive structures. Many students recognized that evolution was a kind of scientific hypothesis with little evidence. They have had a little interest in evolution and conceptualized it through informal educational sources. This study mentions that to teach evolution more effectively, teachers should make 'use and disuse explanation' adhere strongly to students' cognitive structure.

• 한국초등상담교육학회:학술대회논문집
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• 2004.01a
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• pp.223-245
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• 2004

The purpose of this study was to investigate the differences in depression, irrational faith and the school adaptation of elementary school students by their sex and region, to provide basic materials to teach children with the likelihood to be depressed by analyzing the correlation of depression, irrational faith and school adaptation, and help them to have healthy emotion and behaviors. To achieve these goals, following agenda were set. First, what are the differences in the depression, the irrational faith and the school adaptation of elementary school students by their sex and region? Second, what is the relationship between the depression characteristics and the irrational faith of elementary school students? Third, what is the relationship between the irrational faith and the school adaptation of elementary school students? Fourth, what is the relationship between the depression characteristics and school adaptation of elementary school students? : To resolve these agenda, the subjects were selected from Grade 6 students from the elementary schools locatec in Suwon and Hwaseong. The jubjects were selected from the two schools in Suwon and three schools in Hwaseong which were randomly chosen. The subjects were 670 in total. 70 insincere answers were excluded from the analysis. Therefore the subjects used in the analysis were 600 in total(150 male and female students in city respectively and 150 male and female students in rural area respectively). The tools used for this study were Children's Depression Inventory (CDI), Irrational Faith Test (over-self-reliance, dichotomy, determinism, over-concern, evasive faith, over dependent faith), School Adaptation Test (Attitudes to teachers and school environments, hobbies and specialties, academic achievements, peer relationship). Materials were processed with the SPSS program for ANOVA and correlation analysis. All the statistical values were verified at .05 level. The followings are the results of the analysis of the collected data. First, in the analysis of depression, there was significant difference between male and female students (F=4.75, p<.05). Female students (X =56.93) showed a little higher value than male students (X =53.83). There was significant difference between regions (F=13.02, p<.001), too. Rural area students (X =57.93) showed higher value than city area students (X =52.82). When analyzing irrational faith, there was significant difference between male and female students (F=S.60, p<.05). Female students (X =81.32) showed a little higher value than male students (X =77.72). There was no significant difference according to regions. When analyzing the school adaptation, there was no significant difference according to either sex or region. Second, depression and irrational faith showed highly positive correlations in all areas. In particular, over concern and evasive faith showed the highest correlation with depression inclination (r=.68, p<.001). When looking into the results by sex and by region, female students (r=.70, p<.001) and the rural area students (r=.69, p<.001) showed higher correlation between depression and irrational faith than male students and city area students (r=.63, p<.001). Additionally, in all areas including by sex and by region, a positive correlation was shown. In all variables such as male students (r=.63, p<.001), female students (r=.72, p<.001), city area students (r=.66, p<.001), and rural area students (r=.69, p<.001), over concern and evasive faith showed the highest correlation with depression inclinations. Third, irrational faith (overall) and its sub factors such as over-self-reliance, dichotomy, determinism, over-concern and evasive faith had significant negative correlations with school adaptation (overall) and its sub factors in the scope of $r=-.27{\sim}-.52$. Determinism out of the sub factors of the irrational faith had the highest negative correlation with school adaptation (overall) and sub factors at the scope of $r=-.37{\sim}-.51$. However, over-self-reliance showed the negative correlation with school adaptation (overall) and its sub factors only partially. When looking into the results by gender, both genders showed significant negative correlation between irrational faith (overall) and its sub factors with school adaptation. Male students showed highly negative correlations with school adaptation (overall) and its sub factors in determinism ($r=-.35{\sim}-52$) and over-concern and evasive faith($r=-.31{\sim}-.51$), and fern ale students showed in over-self-reliance ($r=-.27{\sim}-.45$). However over-self-reliance showed negative correlation with school adaptation and its sub factors only partially. When looking into by region, both city and rural areas showed significant negative correlation between irrational faith (overall) and it sub factors, and school adaptation. Rural areas showed higher negative correlation in irrational faith (overall) ($r=-.39{\sim}-.53$) and over-self-reliance ($r=-.32{\sim}-.44$) and dichotomy ($r=-.28{\sim}-.39$) than city areas. However over-self-reliance showed negative correlation with school adaptation and its sub factors only partially. Fourth, depression and school adaptation showed the negative correlation in all areas. In particular, academic achievements and peer relationship showed the highest negative correlation with depression (r=-.53 p<.001). When looking into the results by sex and by region, female students (r=-.62, p<.001) and rural area students (r=-.61, p<.001) showed higher negative correlation with depression and school adaptation than female students (r=-.56, p<.001) and city area students (r=-.57, p<.001). Although there was negative correlation in all areas by sex and by region, male students (r=-.52, p<.001) and rural area students (r=-.56, p<.001) showed the highest negative correlation in peer relationship and female students (r=-.57, p<.001) and city area students (r=-.56, p<.001) showed the highest negative correlation in academic records. Based on the results of the study, it is proposed to provide elementary school students sho are likely to be depressed very easily with careful counselling and teaching based on the attention and love in school fields so that they can adapt themselves to home, school and society with positive and reasonable thinking.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.14-21
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• 2012

The object of the study, Yousang-Dae(流觴臺) and engraved Go broad text on the flat rock in Gangneung-si Yungok-myun Yoodung-ri Baemgol, reveals that the place was for appreciating arts like Yusang Goksu and Taoist hermit's games. three times of detail reconnaissance survey brought about the results as follows. There is a the text, Manwolsan(滿月山) Baegundongcheon(白雲洞天), engraved on the rock in Baegunsa(白雲寺) that had been built by Doun at the first year of King Hungang(in 875) of the United Shilla, became in ruins in the middle of Joseon, and then was rebuilt in 1954. The text is an invaluable evidence indicating that the tradition of Taoist hermit and Sunbee(classical scholars) culture has been generated in Baemgol Valley. According to the 2nd vol. of Donghoseungram(東湖勝覽), the chronicle of Gangneung published by Choi Baeksoon in 1934, there is a record saying that 'Baegunsa in Namjeonhyeon is the classroom where famous teachers like Yulgok Lee Yi or Seongje Choi Ok were teaching' that verifies the historic property of the place. In addition, the management of Nujeong(樓亭) and Dongcheon can be traced through Baegunjeong(白雲亭) constructed by Kim Yoonkyung(金潤卿) in Muo year, the 9th year of Cheoljong(1858) according to Donghoseungram and the completed version of Jeungboyimyoungji(增補臨瀛誌). Also, Baegundongdongcheon(白雲亭洞天), the text engraved on the standing stone across the stream from Yousang-Dae stone, was created 3 years after the Baegunjeong construction in the 12th year of Cheoljong(1861), which refers a symbolic sign closely related with Yousang-Dae. Based on this premise and circumstance, with careful studying the remains of 'Yusang-dae' Goksuro, we discovered that the Sebun-seok(細分石) controling the amount and the speed of moving water and the remains of furrows of Keumbae-soek(擒盃石) and Yubae-gong(留盃孔) containing water stream with cups through the mountain stream and rocks around Yusang-Dae. In addition, as 21 people's names engraved under the statement of 'Oh-Seong(午星)' were discovered on the bottom of the rock, this clearly confirms that the place was one of the main cultural footholds of tasting the arts which have characteristics of Yu-Sang-Gok-Su-Yeon(流觴曲水宴) until the middle of the 20th century. It implies that the arts tasting culture of Sunbees had been inherited centering on Yusang-dae in this particular place until the middle of the 20th century. It is necessary to be studied in depth because the place is a historic and unique cultural place where 'Confucianism, Buddhism, and Zen'were combined together. Based on the result of the study, the identification of 23 people as well as the writer of Yusang-Dae text should be carefully studied in depth in terms of the characteristics of the place through gathering data about appreciation of arts like Yusanggoksu. Likewise, we should make efforts to discover the chess board engraved on the rock described on the documents, thus we should consider to establish plans to recover the original shape of the place, for example, breaking the cement pavement of the road, additional excavation, changing the existing route, and so fourth.

• Journal of the Korean Society of School Health
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• v.4 no.2
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• pp.119-135
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• 1991

The study was designed to gain necessary basic data order to grasp health knowledge, attitude, practice level of middle and high school students and to analyse th problem and to point out the method of improvement in the field of school health education. The survery was carried out through this reporter's interview for 2,400 students who attend to ten schools in Young Nam area during the period of a month from 25 the June to 25th July 1989. The result of this study can be summaried as follows. 1. The total number of answers on the question was 2,346. As for general characteristics the percent of female middle school students was 60.6% and the percent of male students was 77.7%, 45.9% of high school students was evening school students. 52.9% of middle school students and 42.3% of high school students were borne in rural area. 2. The percentage of unknown and misunderstanding for Epidemic Hepatitis infection was 46.3% of middle school students and 29.6% of high school students. 3. The percentage of unknown and misunderstanding for Epidemic Hemorrhage fever infection was 85.6% of middle school students and 66.9% of high school students. 4. The percentage of right knowledge for AIDS infection was 66.0% of middle school students and 90.4% of high school students. 5. The percentage of right knowledge for Typhoid infection was 47.8% of middle school students and 69.4% of high school students. 6. The percentage of unknown and misunderstanding for Tuberculosis infection was 71.6% of middle school students and 62.2% of high school students. 7. As for personal hygiene, the percentage of toothbrushing after every meal was high level : 44.2% of middle school students and 42.0% of high school students. 8. 60.9% of middle school students take a bath twice a week, 49.2% oh high school students take a bath a week. Times of bath of middle school students was higher than that of high school students. 9.The percentage of washing hand after using toilet was 42.1% of middle school students and 35.1% of high school students. 49.0% of middle school students and 55.1% of high school students wash hand sometimes after using toilet. 10. The percentage of change of underwear twice a week was 57.6% of middle school students and 49.8% of high school students. 11. The percentage of habit of unbalanced diet was 30.% of middle school students and 27.6% of high school students. 50.8% of middle school students and 51.7% of high school students have balanced diet. 12. Index of health practice of personal hygiene can be summarized as follows. A. A case of middle school students. 1) The percentage of health practice index in male and female was 49.6% and 48.1% respectively. Index of female students was higher than that of male students. 2) As for parent's occupation, public servants and company emplyee was upper level. Farming was low level. 3) As for income level, middle, level with 56.5% was highest in high income level and low level with 27.4% was highest in low income level. B. A case of high school students. 1) Middle level of health practice index was 46.0% of male students, upper and low level was 32.4% and 28.0% of female students respectively. 2) Middle level of health practice index was high in farming and company employee and upper level was high in commerce and service, low level with 60.0% was high in unemployed. 3) Upper practice index 35.7% appears in the rich and low practice index 38.3% appears in the poor. 13. Average points of Health practice about personal hygiene were as follows. (Full marks at 4). A. A case of middle school. Female (1.87 point) was higher than male (1.26 point). Night time (2.03 point) was higher than day time (1.66 point) and middle or small cities (2.17 point) are high than any other places. As for parent's occupation, students whose parents are company clerk get high marks (2.32) and ten students whose parent's job are service get next high marks (2.20). B. A case of high school. Female (1.53 point) was higher than male (1.22 point), as parents educational level were higher the point were higher, and as income level was higher, the points of health practice (1.78) were higher, and as for parents occupation, service get highest point (1.93) and commerce get next high point (1.86) public servant get low point (1.66). 14. The percentage of experience in smoking was 11.9% of middle school students and 60.9% of high school students. 15. The percentage of experience in inhalation of bond and administrating LSD was 4.3% of male middle school students, 8.4% of female middle school students, 6.9% of male high school students and 4.2% of female high school students. The knowledge level of communicable disease infection are very low in middle and high school students and practice level of personal hygiene are also very low. As a whole we can evaluate that middle and high school students are low level of health knowledge and practice. In conclusion, we must consider preparation for school health education program through establishing of health subjects in the carriculum, and securing of health education teachers and using materials and media program of health education. It is very important to establish macroscopic policy and strategy for public health education and to get people have right knowledge and practice for health.

• The Journal of Dong Guk Oriental Medicine
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• v.10
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• pp.41-61
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• 2008

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai(古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai' viewed treatments as the base, which was the view of most doctors in the Edo period. However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up'(兼收並蓄) was the same as the 'Kao Zheng Pai'. Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷). Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡). Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows. First Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方)' and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan(導水瑣言)", "Jiao Chiang Fang Yi Je(蕉窗方意解)" and "Yi Xue Sho(醫學說)". Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshimasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong Jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言)". Third, Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao Jing(神農本草經)", the main text for herbal medicine, "Ming Tang Jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei Jing(皇帝內經)" and "Nan Jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong Zong(中村中倧) and learned 'the old way'(古方) from Yoshimasu Todo and got experience through Ouan Yue(川越) and Fu Jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) fmm famous teachers. Showhaku(倧伯) meets a medical official of the makufu(幕府), Ben Kang Zong Yuan(本康宗圓), and receives help from the 3 great doctors of the Edo period, Taki Motokato(多紀元堅), Xiao Dao Xue Gu(小島學古) and Xi Duo Cun Kao(喜多村栲窻) and further develops his arts. At 47 he diagnoses the general Jia Mao(家茂) with 'heart failure from beriberi'(脚氣衡心) and becomes a Zheng Shi(徵土), at 51 he cures a minister from France and received a present from Napoleon, at 65 he becomes the court physician and saves Ming Gong(明宮) Jia Ren Qn Wang(嘉仁親王, later the 大正天皇) from bodily convulsions and becomes 'the vassal of merit who saved the national polity(國體)' At the 7th year of the Meiji(明治) he becomes the 2nd owner of Wen Zhi She(溫知社) and takes part in the 'kampo continuation movement'. In his latter years he saw 14000 patients a year, so we can estimate the qualjty and quantity of his clinical skills. Showhaku(宗伯) wrote over 80 books including the "Ju Chuang Shu Ying(橘窻書影)", "Wu Wu Yao Shi Fang Han(勿誤藥室方函)", "Shang Han Biang Shu(傷寒辨術)", "Jing Qi Shen Lun(精氣神論)", "Hunag Guo Ming Yi Chuan(皇國名醫傳)" and the "Xian Jhe Yi Hua(先哲醫話)". Especially in the "Ju Chuang Shu Ying(橘窻書影) he says "the old theories are the main, and the new prescriptions are to be used"(以古法爲主, 後世方爲用), stating the 'Zhe Zhong Pai' way of thinking, In the first volume of "Shang Han Biang Shu(傷寒辨術)" and "Za Bing Lun Shi(雜病論識)", 'Zong Ping'(總評), He discerns the parts that are not Zhang Zhong Jing's writings and emphasizes his theories and practical uses.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.121-141
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• 2007

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai (古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai ' viewed treatments as the base, which was the view of most doctors in the Edo period, However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up' was the same as the 'Kao Zheng Pai', Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷), Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡), Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows First. Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方), and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan", "Jiao Chiang Fang Yi Je" and "Yi Xue Sho(醫學說)" Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshirnasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言) Third. Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao jing(神農本草經)", the main text for herbal medicine, "Ming Tang jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei jing(黃帝內徑)" and "Nan jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong(中村中倧) and learned 'the old way'(古方) from Yoshirnasu Todo and got experience through Chuan Yue(川越) and Fu jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) from famous teachers. Showhaku(宗伯) meets a medical official of the makufu(幕府), Ben Kang Zong Yuan(本康宗圓), and recieves help from the 3 great doctors of the Edo period, Taki Motokato(多紀元堅), Xiao Dao Xue GU(小島學古) and Xi Duo Cun Kao Chuang and further develops his arts. At 47 he diagnoses the general Jia Mao(家茂) with 'heart failure from beriberi'(脚氣衝心) and becomes a Zheng Shi(徵I), at 51 he cures a minister from France and received a present from Napoleon, at 65 he becomes the court physician and saves Ming Gong(明宮) jia Ren Qn Wang(嘉仁親王, later the 大正犬皇) from bodily convulsions and becomes 'the vassal of merit who saved the national polity(國體)' At the 7th year of the Meiji(明治) he becomes the 2nd owner of Wen Zhi She(溫知社) and takes part in the 'kampo continuation movement'. In his latter years he saw 14000 patients a year, so we can estimate the quality and quantity of his clinical skills Showhaku(宗伯) wrote over 80 books including the "Ju Chuang Shu Ying(橘窓書影)", "WU Wu Yao Shi Fang Han(勿誤藥室方函)", "Shang Han Biang Shu(傷寒辨術)", "jing Qi Shen Lun(精氣神論)", "Hunag Guo Ming Yi Chuan(皇國名醫傳)" and the "Xian Jhe Yi Hua(先哲醫話)". Especially in the "Ju Chuang Shu Ying(橘窓書影)" he says "the old theories are the main, and the new prescriptions are to be used"(以古法爲主, 後世方爲用), stating the 'Zhe Zhong Pai' way of thinking. In the first volume of "Shung Han Biang Shu(傷寒辨術) and "Za Bing Lun Shi(雜病論識)", 'Zong Ping'(總評), He discerns the parts that are not Zhang Zhong Jing's writings and emphasizes his theories and practical uses.