• 한국의류산업학회지
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• 제8권3호
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• pp.258-268
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• 2006

The purpose of this study is to consider incense culture found in costume and life in forms of carrying and decoration. Here, incense for carrying and decoration is classified into two cases, using it as a costume accessory and life space. Hyangjumony, Hyangnorigae, Hyangjul, Hyangdae and Hyangseonchu were costume accessories. Hyangjumony was not only used for the royal palanguin, but also for bedroom. When Poetic Literature, and other ancient publications were reviewed in regard to incense for carrying and decoration, it was estimated that incense began to be carried for the first time before the late period of Shilla(9C). In addition, it was found that incense was not just a personal taste, but one of important gifts exchanged between states, envoys of different nations and between sovereign and subject and that incense was a necessary costume accessory for men. Types of incense for carrying and decoration used in this nation are classified into Hyangjumony, Hyangnorigae, Hyangjul and Hyangseonchu. Hyangjumony is a fabric pouch that contains incense. Hyangnorigae is Norigae whose main material is incense. Hyangjul is a string to which incense is hanged. Hyangseonchu is Seonchu whose main material is incense. Incense for carrying and decoration was based on five colors that symbolize cosmic order and harmony, of which red and purple were mostly used. Red strongly suggests expelling Yin with Yang, or exorcism. The color gives a strong impression, so it was often used to make a carried incense more decorating. Main materials of incense for carrying and decoration were gold, silver, precious stone and horsehair. They are different in characteristics, but were used appropriately for incense fragrance and decoration. Patterns mainly used for the incense had shapes of animal, plant, sipjangsaeng and letter. These were all auspicious patterns that symbolize human wishes and desires, especially individual and family happiness.

• 한국의상디자인학회지
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• 제10권2호
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• pp.117-124
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• 2008

People have used the manner of expression "clothing" to find out and to symbolize the styles that suits one's roles, behaviors or altitudes. Moreover, the symbolic meaning of clothing is important as it reflects the culture of a time period as well at the life style of each classes of society. In the aspect in which clothing is critical data to re-examine a time period as to trace history, clothing is significant for understanding the characteristics of each time periods, and by focusing on women's wedding dress, a costume worn for one of the most essential ceremonies in one's life, this article studies how trends of each period have been symbolized through clothing. Thus, this study aims to set a foundation to understand the cultural features of a time period through the wedding ceremony. The article inquires about the hwalot to also understand its meaning during the period of its existence, and develops designs for modern wedding dresses for women. I. The wedding dress of women expressed the following meanings by using shapes, colors and patterns of the hwalot. 1) The formative art of hwalot is the ultimate beauty. 2) The wedding dress of women emphasized aesthetics. 3) The symbols praying for harmony between red and indigo, or the union of yin and yang indicates that marriage had been considered as a precious ceremony-an important matter of life. 4) The meaning of good auspice such as health, longevity, immortality, good luck and stability had been frequently used since people sought for new and eternal life. 5) The symbols of wealth and fame have been frequently used by those pursuing a wealthy life. 6) Marriage was considered as a union of families, and not a union of two individuals. II. This article presents two types of modern wedding dresses.

• 대순사상논총
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• 제33집
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• pp.91-145
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• 2019

본 논문은 구천상제를 신앙의 대상으로 여기고 음양합덕·신인조화·해원상생·도통진경을 종지로 하여 상생의 등불, 수도의 터전, 인존시대를 여는 대순진리회 여주본부도장을 풍수학의 형기(形氣)적 이치를 통해 개벽공사 성지(聖地)임을 밝히고자 하였다. 그러기 위해서는 이를 입증할 수 있는 대순진리회 여주본부도장의 지리적 위치, 산수의 음양관계, 지맥(地脈)의 행도(行度) 과정 등 풍수지리 전반에 걸쳐 고찰이 필요하다 하겠다. 동시에 인간개조와 정신개벽으로 포덕천하(布德天下), 구제창생(救濟蒼生), 지상천국(地上天國) 건설을 목적으로 포덕(布德)·교화(敎化)·수도(修道)의 기본사업과 구호자선사업·사회복지사업·교육사업의 3대 중요사업을 추진해오고 있는 대순진리회 여주본부도장이 후천개벽의 인존시대를 열어갈 풍수적 적지임을 말해주는 용(龍), 혈(穴), 사(砂), 수(水)의 상호작용에 관한 연구도 매우 중요하다. 종단의 중심인 여주본부도장은 배산임수(背山臨水)의 풍수적 국세를 두루 갖추고 있다. 인류 해원상생(解冤相生)의 중심인 대순진리회 여주본부도장에 대한 풍수적 고찰을 통하여 풍수적 상징성과 보은상생(報恩相生)의 윤리 실천을 통해 미래를 밝혀 나갈 생왕지지(生旺之地)에 대해 탐색하고, 팔방(八方)의 상서로운 기운이 모인 이곳 본부도장의 영험한 명당국세의 수도처적(修道處的) 지세와 형국, 맑은 수기(水氣)와 어울린 지맥(地脈), 산수유정한 국세, 용혈사수(龍穴砂水)의 이치에 부합한 여주본부도장의 풍수적 입지를 밝히고자 했다. 따라서 본 논문의 주제인 대순진리회 여주본부도장의 풍수적 입지와 관련하여 현장을 중심으로 산과 물의 흐름을 풍수지리 이치에 근거하여 살피고 주변의 산세가 어떤 형태로 호응하고 있는지를 전반적으로 살펴보았다. 여주본부도장을 중심으로 사신사(四神砂)인 청룡, 백호, 주작, 현무 등의 포국(布局)과 입지의 연관성을 고찰하고자 형기론(形氣論)을 중심으로 전래 된 전통 지리서(地理書) 등을 토대로 여주본부도장의 풍수적 연구의 타당성을 뒷받침하고자 했다.

• 대한간호학회지
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• 제30권6호
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• pp.1467-1478
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• 2000

The purpose of this study was to develop a curriculum for the oriental clinical nurse specialist program based on the understanding of Korean human beings so as to develop nursing as a profession and promote the client's health. The design of this study was based on literature review and nominal group study. The research was managed by East-West Nursing Research Institute of nursing science college at Kyung Hee University. The research team was composed of 17 professors of nursing departments of oriental medical colleges. We obtained opinions from Oriental Nurses Association, Oriental Nursing Research Association, and professors in oriental medical college. We reviewed articles, curriculums of other clinical nurse specialist programs, medical laws and the curriculum development plan for the oriental clinical nurse specialist program from Korean Nurses Association. We discussed a curriculum thoroughly in numerous meetings. We developed a following curriculum: 1. Educational philosophy was founded on the oriental human view which was based on Chun-In union theory. It was founded on the oriental health view which recognized health being in harmony with nature and the balance of body function with the harmony of Yin-Yang in the five elements. In addition, it was founded on oriental nursing view to promote these health states. 2. Educational goals were to train oriental clinical nurse specialists, oriental nursing educators and oriental nursing researchers who developed knowledge of oriental nursing theory, nursing practice and created a leadership. 3. Curriculum consisted of 48 credits, of which 36 credits are based on lectures and laboratory classes and 12 credits are based on clinical practice. 36 credits consisted of 5 general subject credits and 31 core subject credits. General subjects consisted of nursing theory, nursing research, law and ethics. Students who had earned master's degrees are not required to take the general subjects. Core subjects consisted of 11 subjects such as advanced physical examination and laboratory, oriental nursing theory, original text of oriental nursing, oriental medical nursing, oriental pediatric nursing, oriental gynecologic nursing, oriental gerontologic nursing, oriental pharmacology, oriental constitutional nursing, advanced nursing of channels and acupuncture points and laboratory and oriental rehabilitation nursing and laboratory. In addition, clinical practice in a hospital ward, out patient department, herb prepation room, department of physical therapy and health promotion center in oriental medical hospitals for 12 weeks. To admit this program, students should complete prerequisites of introduction to oriental nursing and nursing of channels and acupuncture points. 4. Course contents of each subjects were developed to include the course's goal and objectives and specific items. 5. Evaluation involved lecture, laboratory and in field practice. We applied various evaluation systems and methods that were based on both knowledge and skills of the students to ensure full credibility and validity.

• 복식
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• 제56권1호
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• pp.1-12
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• 2006

The purpose of this study is to comprehend the color and the coloration of Han-bok on the oil-painting of modern Korea. Generally, the modern Korean art is from late 19th to early 1980s' for the lowest year. Through the introduction of oil painting and the painter's work which had been reflected painter's realism at these times, we might know that the phases of the times and we could see a Korean costume and color combination. In this study, Han-bok is divided to upper clothes, lower clothes and the other parts which was distinguished by the color. The color of Han-bok which is watched on the modern art oil-painting is mainly white. The primary color including red, yellow, blue and middle tone colors is in harmony. It means that the five colors of Yin-Yang Wu-hsing were preferred until the modern times. The coloration of Han-bok is classified to a one-colored arrangement, two-colored arrangement and three-colored arrangement. The one-colored arrangement by white and black is a peculiar coloration to the modern times. The two-colored arrangement is a traditional coloration of Han-bok. The color which is high value and chroma is arranged on jacket, Jeogori. A dimension rate that is related with the difference of value and chroma made a visual harmony. In many cases of the two-colored arrangement of neutral colors is not much different in Jeogori and Chima. So Han-bok which is two-colored arrangement of neutral colors is colored in a breast- tie, pigtail ribbon, cuff and waist band for getting visual focus. The represented three-colored arrangement is white Jeogori and navy blue Chima with red breast-tie. It is a perfect visual color combination. The color of Han-bok was inherited a traditional color and the combination of neutral color was balanced. It was a refinable coloration system according to a difference of value and chroma. It means that a color sensation and arrangement of Korean have been developed by our unique climate, nations and the culture which has been formed for a long times.

• 심성연구
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• 제26권1호
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• pp.67-88
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• 2011

풍수는 음양오행설에 기초를 둔 주거지와 묏자리의 환경에 대한 체계이다. 풍수에서는 땅 속에 존재하는 생기의 흐름이 있다는 믿음을 전제로, 그 흐름을 중요시 하여 가능하면 그 생기를 잘 받을 수 있는 땅에 집터나 묘지를 만들고자 한다. 산 사람은 땅 위에 얹혀 살며 그 기운(생기)을 얻는 반면, 죽은 자는 땅 속에서 그 기운을 직접 받아들이기 때문에 산 사람 보다는 죽은 사람이 얻는 생기가 더 크고 확실하다고 믿는다. 이렇게 죽은 사람이 얻는 생기는 후손에게 그대로 이어진다고 여겼는데 이를 동기감응, 혹은 친자감응이라고 한다. 땅속의 기운이 좋은 곳을 찾아 살거나 혹은 그러한 곳에 조상의 뼈를 묻음으로써 후손들이 그 기운을 이어받아 후손들의 번영을 기원하는 것이다. 풍수에서 땅속의 생기를 잘 받을 수 있는 위치의 땅을 명당이라고 한다. 명당을 선정하는 방법에 대해 과거로부터 많은 경험들을 체계적으로 정리한 것이 풍수의 이론이다. 최고의 자리라고 알려진 명당의 형국을 상징적으로 살펴보면, 사위와 원등으로 표현되는, 조화와 균형이라는 측면에서 전체성의 상징인 자기(Self)의 상징을 발견할 수 있다. 명당을 찾고자 하는 노력은 서양의 연금술사들이 최고의 물질인 금을 얻기 위해 행해온 것과 유사하다고 볼 수 있다. 그러므로 명당은 우리 마음속의 최고의 가치인 조화와 균형, 완전성 그리고 전일성인 자기의 상이 땅에 투사된 것이다. 우리는 그것을 찾는 과정에서 우리 정신의 전체성을 추구하는 과정과 유사한 모습을 엿볼 수 있다.

• 한국전통조경학회지
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• 제35권2호
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• pp.58-68
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• 2017

문헌조사 및 시화(詩畵) 분석 및 해석 그리고 현장조사를 통해 <영사정팔경도>와 청계 양대박의 영사정팔영시에 드러난 영사정팔경의 경관구조와 의미를 분석 해석한 본 연구의 결론은 다음과 같다. 영사정과 그 일원은 조영자 안전이 선친의 음택을 향해 망배를 올리던 '영사'의 공간으로, 영사정팔경은 남원 형승의 거점이자 요체인 지리산과 순자강 그리고 요천, 금석교, 청계동 등 영사정을 중심으로 한 남원 승경을 관망대상으로 하고 있다. 영사정팔경은 일반적인 정자팔경과는 달리 다시점 구도와 시점 그리고 장소의 전이를 보이는 가운데 영사정은 물론 순자강과 요천 일대의 산수경관을 조망하는 파노라믹한 부감적 구도를 보인다. 영사정팔영은 중국 소상팔경과의 시각적 결속의 흔적이 다수 엿보이는 가운데 남원지역의 토속적인 경관과의 어울림을 추구한 조선중기 과도기적 특성을 지닌 제영 집경으로 판단된다. 팔영시와 팔경도 각 1 2영[경]에 등장하는 '창송취죽(蒼松翠竹)'은 영사정의 조영자인 안전 또는 팔영시의 저자인 양대박의 현신이자 경관 향유주체로 상정하고 있다. 표제에 등장하는 시어 및 화소의 음양론적 특성을 해석한 결과, 팔영시에서는 대부분 음적인 시어들로 충만해 있고 팔경도 또한 이에 조응한 것으로 보인다. 또한 영사정팔영에서 묘사된 행위와 <영사정팔경도>에 표현된 행위에 대한 비교 분석 결과, 제3경 순강모우를 제외하고는 두 매체 간에는 일치된 특성이나 공통성이 거의 발견되지 않음은 볼 때, 매체간의 형식적 유사성은 인정되지만 영사정팔영과 팔경도는 언어예술과 공간예술의 본질적 속성에 충실한 다른 결과물로 추정된다.

• 동의생리병리학회지
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• 제17권3호
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• pp.617-623
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• 2003

The following conclusions are drawn from a review on the theory of correlation between the jang-bu organs in 'Ojangchunchaklon(五臟穿鑿論)' which is quoted in 'Uihakipmoon(醫學入門)' and 'Donguibogam(東醫寶鑑)'. The three yangs and three yins are trisections each of yang ki and y1n ki. They represent three aspects of change in powers of yin ki and yang ki. The theory of Kaehapchu(開闔樞 the opening, closing and pivot) is thought to be the concept which explains the three states of jang-bu organs and meridians in terms of three yangs and three yins. The three yangs and three yins are assigned to twelve months according to the generation, prosperity and vanishment of the water, the fire, the wood and the metal in the circulation of nature with the lapse of time. Most of all, the change of the water and the fire is the main guide to the assignment. Both the theory of exterior-interior relations in jang-bu organs and meridians and the theory of Kaehapchu are founded on the assignment of three yangs and three yins to twelve months. The correlation between jang-bu organs is based on the monthly assignment of three yangs and three yins described in 'Internal classic(內經)' and the theory of Kaehapchu. In the correlations between jang-bu organs and meridians, the exterior-interior relations are the correspondences of Hand to Hand and Foot to Foot. but the relations of Kaehapchu are those of Hand to Foot and Foot to Hand. Jeesan's diagram of pulse is grounded on the correlations between jang-bu organs. On the left of the diagram, jang organs are arranged in the order of hierarchic positions in body. On the right, bu organs are disposed according to the correlations with the jang organs. Jeesan's diagram includes the principles of triple harmony and diagonal groups in twelve earthly branches(十二支). Jeesan's diagram is the frame through which correlations of jung-ki-shin-hyul, five jang and six bu organs, twelve meridians and six intrinsic factors can be observed at once.

• 한국자연치유학회지
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• 제9권1호
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• pp.13-21
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• 2020

목적: 본 연구는 서울시민 594명을 대상으로 중의체질표 설문지로 검사하여 체질유형 분포를 탐색하고, 체질별로 오색(빨강색, 파랑색, 노랑색, 흰색 그리고 검정색)의 선호도를 조사하여 서울 시민들에게 적합한 검사인지 그리고 체질에 따른 오색의 선호도가 타당성이 있는지를 조사하는 것이 목적이었다. 방법: 연구방법은 중의체질 설문지를 이용하였고 일반오색을 이용하여 조사하였다. 결과: 체질유형 분포에서는 양허체질(31.4%), 음허체질(23.8%), 담습열(11.8%), 화평(10.4%), 기허체질(9.8%), 기울체질(7.4%), 특이체질(6.2%), 어혈체질(3.2%) 순으로 나타났다. 통계적 유의성은 없었다. 이는 중의체질 검사가 서울 시민에 적합하지 않다는 결과이기도 하다. 오색선호도 순서는 파랑색이 184명(31%), 노랑색이 150명(25.3%), 흰색이 107명(18%), 빨강색이 105명(17.7%), 그리고 검정색이 48명(8%)의 순이었다. 파랑색을 제일 선호하였고, 검정색을 제일 낮게 선호하였다. 오색의 분포는 차이는 있었으나, 통계적으로 유의하지는 안했다. 이는 체질별 오색선호 사이에는 유연성이 적다는 결과이다. 양허체질 대상자의 오장질환 중에 위장 질환자의 분포(50.3%)가 반수 이상을 차지하였다. 선호색은 전체적으로는 파랑색(30.9%)이 가장 높은 것으로 나타났다. 이러한 차이는 통계적으로 유의성이 있었다(p<.01). 오장질환 별로 오색의 선호도에 영향을 준다는 결과라 평가한다. 결론: 중의체질 분포조사표로 조사한 서울 시민의 체질을 분포는 9개로 분류되었으며, 양허체질 대상자가 수가 가장 높았고, 습열체질이 낮았다. 또한 체질별로 오색의 선호도에 차이가 있었다. 그러나 통계적으로 유의성은 없었다. 이는 중의체질표가 서울시민에게는 적합하지 않다는 결과이기도 하다. 그러나 체질별 결과는 이 분야의 연구에 중요한 기초자료가 된다고 판단한다.

• 대한한의학원전학회지
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• 제3권
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• pp.218-247
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• 1989

As mentioned above, I got the next conclusion since I had considered the medical contents of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代) through several bibliographic records. 1. There were Pung-baeg(風伯), Uh-sa(雨師), Un-sa(雲師) that were the names of the governmental officials during the ancient period of Whan-ung(桓雄). Among them, Uh-sa specially managed the treatment for diseases. When we think of the significance of Pung(風)-which means the winds, Uh(雨)-which means the rain, Un(雲)-which means of clouds, we will find out that the human life will be affected by all kinds of phenomena of the nature. So I can infer that ancestries could prevent and treat diseases with adjusting them tn the changes in the weather. 2. There were five government officials(五事) in the ancient period of Whan-ung(桓雄上古時代). They are Uh-ga(牛加), Ma-ga(馬加), Ku-ga(狗加), Cheo-ga(猪加) and Yang-ga(羊加), and had charges of five important duties. Among them, Cheo-ga was set to a charge of treatment for diseases. So we can notice that there existed people who treated for diseases professionally. When we think of the meanings of Uh(牛)-which intends cows or bulls. Ma(馬)-which intends horses, Ku(狗)-which intends dogs, Cheo(猪)-which intends wild boars and Yang(羊)-which intends sheep, we can see that livestocks would be raised at that time, and they came to have more chances to digest meat. Since the digestion of meat became to be a burden on the stomach and the intestines, it might cause a lot of indigestive troubles. 3. When I compared Tan-gun Pal-ga(檀君八加) with the Oh-ga(五加) in the ancient period of Whan-ung(桓雄上古時代), I could tell that the community of Tan-gun's period is more advanced and specialized than one of Whan-ung's. When I think of the next sentence ; "The Prince Imperial, Bu-u(夫虞) become to be a Ro-ga(鷺加), who treat for diseases professionally.", I am sure that the treatment for diseases was more importment than any other things, because he was the third son of Tan-gun(檀君). 4. According to Tan-gun(檀君) mythology, Whan-ung(桓雄) came down from the heaven of the pure Yang(純陽) to the earth and then changed into a man who had had more Yang(陽) than Yin(陰). And a bear came up from the underground(or the cave) to the ground and then changed into a women who had had more Yin(陰) than Yang(陽). So both of them became to hold together. This story implicated that ancestors had taken a serious view of each of them, namely the ancestors didn't give the ascendance to the one side of them, and made much account of the mutual harmony. So I am sure that this fact coincided with the basic theories of oriental medical science. To refer to two proverbs of Tan-gun mythology that are "Ki-Sam-Chil-Il(忌三七日)" which means caring for twenty one days, and "Pul-Gyon-Il-Gwang-Baeg-Il(不見日光百日)" which means keeping indoors for one hundred days, I can tell you that "twenty-one-day" involves the principle of the birth of life, and "one-hundred-day" contains a preparatory period or the period of death to bear another life. 5. From the medical stuff, such as wormwood(艾), garlic(蒜), or wonder-working herbage(靈草), that had been written at the bibliographic papers of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代), I consider that many people might get a lot of women's diseases, indigestive troubles, and other diseases that were caused by the weakness, but with using various spices, such as the leaves of water pepper(蔘), they could prevent the occurrance of all kinds of diseases previously. So I regard this treatment as the medicine from food. 6. One of the sayings at Nae-gyong(內經) is that "The stone accupuncture(砭石) came from the orient." We can see both "wonder-wor-king wormwood(靈草)" and "dried wormwood(乾艾)" in the several bibliographic papers of the ancient history of the old-Korea(朝鮮上古史). From these records, I can be convinced that ancestors would utilize the acupuncture(針) and the moxa cautery(灸) to cure a patient of a disease. 7. Even though someone claimed that the book, "medical science and chemistry(醫學化學)" and "medical treatment(醫學大方)" had had been written during the ancient period of the old-Korea(上古朝鮮時代), such a fact can't have been ascertained historical evidence. But it has been handed down that there existed the original phonetic alphabet, such as the "Ka-Im-To alphabet(加臨土文字)" at that time. The terms about the diseases, which had been occurred at the community of the old-Korea(古朝鮮地域), were recorded fragmentarily at other records after that time. The origin of confucianism came from the race of the eastern barbarians, and Tae-Ho-Pok-Hi(太嗅伏義) and the king. Sun(舜) came from the eastern barbarians, too. The divination of tortoise shells at the country of Un(殷) is another from which was developed at the eastern barbarians' fortune-telling of animal bones. From these facts, I can infer that, by all means, they might record the medical knowledge which had been stored for thousands of years while contacting with china directly.