• Journal of Haehwa Medicine
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• v.18 no.1
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• pp.67-81
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• 2009

1. According to causes of attack and symptoms, tinnitus is divided into two categories; deficiency and excess. Causes of excess syndrome of tinnitus were wind fire in the liver and gallbladder, phlegm fire, blood stagnation, and heat in meridian system and the causes of deficiency syndrome of tinnitus were qi deficiency or blood deficiency after an illness or delivery, yin deficiency of liver and kidney, and deficiency of sea of the marrow. 2. Tinnitus was related to the vicera and bowels, especially to liver, gallbladder and urinary bladder. 3. In regard of method of treatment, tonify kidney, nourish heart, clear the liver and discharge heat are used according to visera and bowel theory. Clear phlegm and downbear fire are used for phlegm fire. Tonify spleen and kidney is used for ancestral vessel deficiency. Dispel wind and dissipate fire can be used according to theory of five elements' motion and six kinds of natural factors. 4. The basal meridian of acupuncture and moxibustion treatment were the channels of Shaoyang.. 5. Regarding neuropsychiatric aspect of tinnitus, sudden anger and depression of mind were the main mechanism of disease and liver fire was the main cause. The prescriptions for neuropsychiatric tinnitus were Dangguiyonghuehwan, and Yongdamsagantang.

• Korean Institute of Interior Design Journal
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• v.22 no.2
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• pp.131-139
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• 2013

The purpose of this study is to propose a new direction for color schemes of city signages to provide psychological stability to business owners and improve business value. Types of city sign color schemes and Feng Shui awareness of business owners were examined. Color schemes for signs were proposed, reflecting city landscape colors, color perception theory, and the Feng Shui Sangsaeng Sanggeuk theory. Results of the study can be summarized as follows. First, in order to secure colorscape quality of existing city buildings, signs should be small and consist of only three or fewer colors. Second, existing signage colors and the Feng Shui ideas of business owners have something in common with the five traditional cardinal colors. Thus, it can be interpreted that Feng Shui ideas are deeply rooted in the color use awareness of the Korean people. Third, background colors of signages can reflect the idea of innate Sangsaeng according to the Bonmyeonggung of business owners. The concept of acquired Sanggeuk can also be applied to other design elements such as characters. Fourth, as a second choice according to the function of sign, city landscape or preference of business owner, etc., the background color can remain a color of Sangsaeng, while other design elements such as characters can use a color scheme corresponding to Bihwasaek. Fifth, signs can create a statement and stand out using lightness contrast or saturation contrast theories. A variety of sign color schemes are also possible just by altering the lightness and saturation levels.

• Health Policy and Management
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• v.22 no.1
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• pp.1-28
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• 2012

Since its establishment in 1948, World Health Organization (WHO) has tried and facilitated international cooperation of public health under the goal of "the highest attainable health," and gained outcomes like the eradication of smallpox and polio, turning itself into the representative of international public health. However, there was discord between member nations during the cold war era, and the status of WHO experienced rise and fall after its establishment. WHO, the representative international health organization, also has not been freed from influences from international regime changes, which means that the discussion on the internal causes of WHO functionings should be expanded more. In this study, functionalism was tested as one of international relations theory that tries to explain the establishment and role of WHO. Especially, this study analyzed the problems and problem-solving process that WHO had to face by using Imber's five steps theory that arranged chronologically the theory of Mitrany. We mainly investigated the secondary source that described historic facts on the rise and fall of WHO in terms of roles and functionings during establishment of WHO, the cold war era, and international cooperation of public health. The roles of WHO were analyzed by selecting the gains of WHO in the post cold war era. The functionalism arrangement of Imber was appropriate to some extent in explaining the establishment and role of WHO. The first step was International Sanitary Conference in 1851 that made nations to recognize international cooperation of public health, and the second step was the establishment of WHO that handles public health as an international organization. Recent cases of the Framework Convention on Tobacco Control and International Health Regulations showed that each nation agreed with an international norm that they had to cooperate each other to tackle infectious diseases and smoking, and this implies that these were emergence of global governance. This process was the third step of Imber's theory (nations had a gain from international cooperation would agree with the expansion of authority of international organization). However, the last two steps of the theory are still not realized. The partial success of WHO was based on the functional elements that WHO deals with non-political elements, human resources centering on professionals, and democratic decision making process. This essential and non-political characteristics mean that necessity of international cooperation catalyzed by WHO would continue despite of the global governance era when global health governance get faced more challenges.

• Journal of Physiology & Pathology in Korean Medicine
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• v.22 no.6
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• pp.1397-1402
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• 2008

As eight constitution acupuncture began to be applied in clinics, the acupuncture method and the method of differentiating constitution became widely known. However, no official principles of composing acupuncture prescriptions have been established so far. Therefore, this study examined unique and novel interpretations among a variety of theories on the composition of acupoints of eight constitution medicine. The basic principles of the general formula of unit prescription discussed in the study are that the compatibility and incompatibility of the five elements is acknowledged not in one way but in interactive way, and that when an energy shown in the compatibility and incompatibility chart of five elements is tonified, its two neighboring competible energies are tonified due to the effects of compatibility. On the other hand, two other energies which are incompatible with the energy and exist on the opposite side of it are sedated due to the effect of incompatibility. In contrast, when an energy is sedated, its two neighboring competible energies are sedated while two other energies in incompatible with it are tonified. In addition, eight constitution acupuncture could be explained as a variant of Saam acupuncture. It is unfortunate that there exist no established theory but hypotheses with regard to the composition of acupoints of eight constitution acupuncture. It is expected that young scholars will produce better results if they continue researching eight constitution acupuncture.

• The Journal of the Korea Contents Association
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• v.21 no.5
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• pp.905-917
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• 2021

Qipao is a national costume of China and a representative Chinese symbol with unique cultural meanings. This study first outlines the concept and development history of Qipao, sorts out existing literature, and summarizes the five elements of Qipao through previous study. Then, based on the theory of cultural levels and design characteristics, focusing on the design characteristics of the three levels of the outer level, middle level and inner level of culture, it analyzes the specific meaning of the five elements of Qipao. Through research, it was found that there are various developmental relationships between the three levels of culture for each element of Qipao. Through the study, it is found that Qipao, as a typical Chinese dress, not only has the research significance of design, but also has rich cultural connotations and diversified information on social, economic, technological, and fashion development. This study can enable us to fully understand the historical and social value and modern significance of the Chinese Qipao, and can provide basic data for fashion design researchers. This study is a basic research for the modernization of traditional Chinese clothing.

• Journal of Haehwa Medicine
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• v.21 no.2
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• pp.21-36
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• 2013

Jeol-sik, (festive seasons every 15 days based on sun cycle), refers to both Korean Traditional Festival food(jeol-sik), intertwined between months, and in-season meals(si-jeol-sik) in which the ingredients used are produced in each and one of the four season. Si-jeol-sik is a kind of recommendatory food, which is combined to seasonal changes. I found that ingredients in Si-jeol-sik of spring are helpful for strengthening one's life force. Moreover, the ingredients also reflects seasonal changes. The main ingredient of Si-jeol-sik in January(in lunar year) is rice. Rice is good for upgrading one's stomach qi(energy). Rice continues to be used in February. In addition, some greens are included in February Si-jeol-sik as to help defecation. In March, the ingredients become diverse and abundant. The main concern in the ingredients found in March is not limited to stomach qi. These changes of ingredients are in line with the concept of 'health maintenance', which is written in Huangdi Neijing. The writing teaches the wisdom of adaptation to nature. Si-jeol-sik's basic idea is maybe giving people some food, which includes useful elements to help them survive through a season or the next season. They can be also explained properly by the help of five flavours theory. According to Huangdi Neijing liver is main organ of spring. So liver is more important than other organs in spring. And the most efficient way for liver is supplying sweet or sour food. Interestingly, there are many sweet elements in Si-jeol-sik of spring.

• Journal of Korean Medical classics
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• v.34 no.3
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• pp.101-123
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• 2021

Objectives : To examine the six positions correlation[六部定位] principle that is the basis of the wrist pulse diagnosis in the Neijing. Methods : The basis for argument was established by correcting an interpretation error of the theory of chi (尺) skin diagnosis. In order to accomplish this, the annotations of Yang Shangshan and Wangbing were investigated first, after which the specific meaning and methodology of the chi diagnostic method as written in many chapters of the Neijing were examined. The evidence and reasoning for the six positions correlation[六部定位] was looked into, in relation to Wangbing's annotation of the chapter, Maiyaojingweilun. The theoretical basis of the six positions correlation was searched throughout the entire Neijing, based on the correlation between Liuhe and the six positions, the five elements inter-supporting theory embedded in the six positions correlation as a diagnosis model that integrates zhangfu and meridians/channels, and the meaning of the spacial concepts used when describing the tactile technique within the chapter. Lastly, contents related to the five zhang channels within the Neijing were reviewed, to determine whether the six positions correlation was applied in wrist pulse taking Results & Conclusions : Some interpretations of the verse on matching the positions in the Maiyaojingweilun chapter of the Neijing are erroneous, while the argument that the three positions[cun-guan-chi] cannot be found in the Neijing is false as well. The wrist pulse taking in the Neijing is precisely based on the three positions correlation that divides the cun-guan-chi positions into three, and the correlation verse in the Maiyaojingweilun chapter clearly suggests the principle of matching the zhangfu and meridian/channels to the six positions of the cun-guan-chi of both left and right.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.189-198
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• 2009

Considering the opinions of annotators, the remedy about excess of east and deficiency of west from "the seventy-fifth question" can be arranged as follows. "The seventy-fifth question", with "the sixty-ninth question", explains excess and deficiency of mother and son. Abatement of fire and invigoration of water[瀉火補水] in the excess of wood and deficiency of metal[木實金虛] presents a remedy, which has been applied in herbs and medicine application henceforth. "The seventy-fifth question" is a unique theory from " Nan-gyeong(難經)", and does not continue the theory of "Hwangjenaegyeong(黃帝內經)". "The seventy-fifth question" mentions the relationship of excess and deficiency of the five elements and five viscera, but does not mention excess and deficiency of invigoration and abatement of the meridian. Remedy from abatement of fire and invigoration of water[瀉火補水] in the excess of wood and deficiency of metal[木實金虛] is an abnormal, temporary and extraordinary method. This remedy is applied in Saam acupuncture[舍巖鍼] as A-variation form. The process where Son allows excess of mother[子能令母實] and mother allows deficiency of son[母能令子虛] in the abatement of fire and invigoration of water[瀉火補水] is a mechanism, not a remedy. Generation after generation, medical practitioners can be classified into those that claimed abatement of fire and invigoration of water[瀉火補水] because of the relation with excess of liver and deficiency of lung[肝實肺虛], abatement of heart(瀉心) due to the excess of liver(肝實), or invigoration of Eum and abatement of Yang[補陰瀉陽].

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.45-70
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• 2015

Master Jeungsan understood a general view of Pungsu but actually he used the theory of Pungsu in his own religious perspective, transcending it. The theory of Pungsu is different. But the fact that it is premised on the principle of 'in and yang', the five-element principle, the Book of Changes, energy thought, and To chugi piyung, etc. is generally recognized. The three important elements of Pungsu are mountain, water, and direction or man. Pungsu has formal principles such as Gallyongbeop, Jangpungbeop, Deuksubeop, Jeonghyeolbeop, Jwahyangbeop, and Hyeongukron. etc. In the late of Joseon, Jeungsan established a new traditional thought, understanding Bibopungsu, Gukdopungsu, Minganpungsu, etc. However, he reinterpreted them to be suitable to his religious ideal and let his followers understand them as well. In particular, Jeungsan overcame the previous view on earth and expressed a new perspective to enhance earth up to the level of heaven. In the perspective of the traditional world, earth is lower than heaven, but Jeungsan made it a status equal to heaven. He mentioned that in the past, the culture and history of man was influenced by earth's energy but today, at the age of man respect, he put passive man influenced by earth-condition on the more subjective and active status. Even though he mentioned different Pungsu, Hyeongguk, and Hyeolmyeong, he expressed the shape of Pungsu within the construction of three worlds, the one of heaven and earth transcending good or ill luck or a favorable change in fortune. He practised the expedient of Pungsu from the stand of the construction of heaven and earth instead of the usage of Bibopungsu, Gukdopungsu, and Minganpungsu. He diagnosed that the division of the world is caused by the one of earth and tried to solve it. Moreover, he said that Myeongdang(a propitious site) must be the man-orientation rather than the earth-orientation. It means that Pungsu, stressing the energy of earth and turning one's luck, is changing into the world of man-orientation. In other words, Jeungsan diagnosed the world of Pungsu but he ultimately used Pungsu theory in building up his own view of religious world transcending such a theory.

• Journal of the Korean Society of Costume
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• v.30
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• pp.261-274
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• 1996

In the present age dominate by both cer-taingty of 1% and uncertainty of 99% 'Fuzzy thinking' of Bart Kosko that is the way to solve the problems by the scientific way through a worldview of Buddhism or Taoism greatly prevails around the world over 'Lateral greatly prevails around the world over 'Lateral thinking' and the authenticity or the right and-wrong of the uncertainty which is the thinking way to find the answer of the problems of illogical way of Edward de Beno against the western vertical thinking were Concurrently fashion designers over the world also adopt the oriental elements. But there exist differences of thoughts between the orient and the occident. And they have dif-ferent thinking way of aestheticism and references of the value on the beauty. Not only beauty but the view through the mind as intuitional thought in which not only the rec-ognition of sense but also the rationalism and the naturalness play key role. The aesthetic sense in the orient contains both the truth and virtue. 2) The beauty of the mean It's from the thought of neutralization of Confucius. The mean or moderation state which in harmony with ethical virtue and aes-thetic beauty is the ideal and is the ultimate. Therefore the thought of Confucian is the creativity in which the balance and the har-mony is most important. Fashion design is also one of the representation of the mean because the spirit of the designer is harmonized for-mlessly with the object of the model of the fashion design. 2) The beauty of skillfulness It indicates the Taoism of Lao-tzu and Chuangtzu. It takes a super-artistic declar-ation that human can feel and recognize the color of colorlessness the sound of sound-lessness and the taste of tastelessness. The thought of arts affected by Taoism is 'ad-vanced age' called the beauty of skillfulness. The view of arts of lao-tzu takes the beauty of cosmos and the nature as a standard. Es-pecially the beauty of inactivity is recognized by the linkage between the beauty and the ugliness. And these things appear in fashion design as a design element such as humor or exaggeration. 3) The beauty of non-dualism It is thought of Buddhism that all evil passions of worry occur form the opposition in dualism. Finally this thought leads to that everything is consistent and truth is only one from the point of view that virtue and vice has on linkage that is 'no virtues no vices' and 'one with two, two, with one, one is not two' A big tendency like this became the root forma-tion of the thought of the oriental arts. 3. Characteristics of the oriental aesthetic sense on the present fashion design 1) The formation of the fashion design on the oriental elements In the picture-incantation which was a representation of an era when the thought of 'cosmic dual forces' dominated the basic polygons of 'a circle square triangle' means both 'one two three' and 'the negative positive mean' of cosmic elements. From this point of view the was of planner cutting in the Orient is dif-ferent from that of the Occidental which is in three-dimensional. The planner polygon type of the cut-pieces comes to have the meaning of the three-dimension when they consist of a suit that has the combination of each cut-piece. This shows the consistency with the principle of cosmos creation of Taoism that one is two two is three and three is every-thing. 2) The coloring and the symbolic represen-tation of the fashion design on the orien-tal elements The sense on the colors in the Orient from the thought of 'the cosmic dual forces and the five elements' is not the experi-enced from the knowledge but contains the consideration of philosophy Five-primary-color representing compass directions Blue(East) Red(South) Yellow(Center) White (West) and Black (North) is called ' the posi-tive' for this five-primary-color secondary-color which comes from the compound of the primary colors is called 'the negative' The thought of 'the cosmic dual forces and the five elements' is also an theory containing the natural order of the cos-mos and this shows the perceptional differ-ence that they are not conceptual but to be recognized and fell directly. A thought of Buddhism which is 'Colors are colorlessness and Clolorlessness are color's proves that. 3) The pattern and symbolic representation of the fashion design on the oriental elements The pattern as a visual style is a figure of symbolic representation which adopt the mental and physical world of human and are the compo-sition of artistic revelation of the human nature and the religous thought of incantation. Es-pecially the symbolic representation of the oriental thought of Confusion. Buddhism and Taoism There are patterns such as plants aminals the oriental four gods and geometry. From the above it's the time toward the 21'th century when the world is constructing one global area and one historical zone. And the exotic mood of the Orient represented in the fashion which doesn't make the common feeling in general does not cease to develop only to express the visual modeling but also adopts the thought religion and the art which are the root of the Orientail and contains inherent willing of modeling.