• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.101-142
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• 1998

1. Objects The base of classification of Sasang Constitution was the different congenital formation of organs such as lungs, spleen, liver, kidneys, and it was expanded from the viscera region of lungs, spleen, liver, kidneys to the body shape of trunk. The researched about body shape of Sasang Constitution have had points of issues which derived by measurement with hands. But this study was measured the characteristics of body shape putting in importance of anatomical position with the computerized 3-Dimension scanner, which minimized the errors of measurement, and it was abled the cubic measurement such as volume, area of cross section as well as round length. 2. Materials & Method The examinee was healthy male 40 persons and female 20 persons from 20's to 40's, who was diagnosed by the specialist of Sasang Constitutional Medicine. The body shape was measured round length, area of cross section, and volume of 31 anatomical points and the 25 hypothesis with the Rapid 3D Color Scanner Model 3030 RGB/PS. And the characteristics of each constitution's body shape was derived. 3. Results & Concousion In female, Taeumin had the largest trunk and Soeumin had the smallest trunk compared to other constitution, but Soyangin had only the smallest neck. Soeumin has the smallest round length of nipple and the $CV_{12}$, and Soyangin has the smallest breadth of ASIS. Soyangin had the smallest volume from thyroid bone to the highest points of armpits and from sternum to nipple. Taeumin had the largest volume from sternum to the $CV_{12}$ and from sternum to xiphoid process. In male, Taeumin had the largest trunk and Soeumin had the smallest trunk from the level of thyroid bone to ASIS. Soyangin has the longest distance and Soeumin has the shortest distance from nipple to the lowest of breast. Taeumin had the largest volume of trunk and Soeumin had the smallest volume of trunk. In the ration of four-Cho, Taeumin had the longest distance from the highest points of armpits to nipple and Soyangin had the shortest distance of that. Soyangin had the smallest ratio of the height of upper middle cho. Soeumin had the smallest ratio from the $CV_{12}$ to navel among trunk. In the correlation among the four Cho, Taeumin had the negative correlation between the Upper-Cho and the Lower-Middle-Cho significantly.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.31-62
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• 2019

The purpose of this article is to study on the Daesoon Cosmology of the Correlative Relation between Mugeuk and Taegeuk. Daesoon cosmology is a cosmology based on the juxtaposition between the Gucheon Sangje and the world. In this article, I would like to say that this theory in Daesoon Thought was developed in three stages: the phase of the Mugeuk Transcendence of Gucheon Sangje, the stage of the Taegeuk Immanence, and the phase of the Grand Opening of the Later World between Mugeuk and Taegeuk as a correlative gentle reign. First of all, the phase of the Mugeuk Transcendence of Gucheon Sangje has been revealed as a yin-yang relationship. The stage of the Taegeuk Immanence represents the togetherness of harmony and co-prosperity between yin and yang, and the phase of the Grand Opening of the Later World between Mukeuk and Taegeuk refers to the unshakable accomplishment of its character and energy. It will be said that this is due to the practical mechanism in the correct balance of yin-yang making a four stage cycle of birth, growth, harvest, and storage. In addition, the Daesoon stage of the settlement of yin and yang is revealed as a change in the growth of all things and the formation of the inner circle. The mental growth reveals the characteristics of everything in the world, each trying to shine at the height of their own respective life as they grow up energetically. The dominant culture of cerebral communion renders a soft and elegant mood and combines yin and yang to elevate the heavenly and earthly period through transcendental change into sympathetic understanding. The stage of the Grand Opening of the Later World between Mugeuk and Taegeuk is one of the earliest days of the lunar month and also the inner circle of Taegeuk. It is in line with Ken Wilbur's integrated model as a step to the true degrees to develop into a world with brightened degrees. It is a beautiful and peaceful scene where celestial maidens play music, the firewood burns, and the scholars command thunder and lightning playfully. Human beings achieve a state of happiness as a free beings who lives as gods upon the earth. This is the world of theGrand Opening of the Later World between Mugeuk and Taegeuk. Daesoon Thought was succeeded by Dojeon in 1958, when Dojeon emerged as the successor in the lineage of religious orthodoxy and was assigned the task of handling Dao in its entirety. In addition, Daesoon is a circle and represents freedom and commonly shared happiness among the populous. Cosmology in the Daesoon Thought will enable us to understand deep dimensions and the identity of members as individuals within an inner circle of correlation between transcendence and immanence. This present study tries to analyze the public effects philologically and also the mutual correlation by utilizing the truthfulness of literature and rational interpretation. The outlook for the future in Daesoon Thought also leads to the one-way communication of Daesoon as a circle.

• Journal of Korean Medical classics
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• v.19 no.4
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• pp.12-26
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• 2006

유하간(劉河間), 주단계적학설전파이후(朱丹溪的학說전播以后), 인위명대모사의가용약적시후편중고한(因위明代某些의家用葯的時候偏重苦寒), 소이도치료상비위이극벌진양적폐두(所以도致了상脾胃而克伐眞陽的弊두). 종이위료교정착오(종而위了교正착오), 형성료주장온보적온보학파(形成了主張溫보的溫보學派). 설기(설己), 손일규(孫一圭), 張景岳等溫보학파강조주재생명적비위(張景岳等溫보學派强凋主宰生命的脾胃), 신명양기(腎命陽氣), 재변증론치방면입족우선(在辨證論治方面立足于先), 후천(後天), 중시비여신(重視脾與腎), 선용료감온적약물(善用了甘溫的藥物). 저대우교정착오기착극대적작용(저대于교正錯오起着極大的作用), 동시논증(同時논증), 이론전개상비위여신명이주제공탁료(理론展개上脾胃여腎命以主제공托了), 우기후자가심료명문학설적연구(尤其后者加深了命門학설的硏究). 장경악활동적명대시이주자학위국책적(張景岳活동的明代是以朱子學위國策的), 구비사변성적철(具비思辨性的哲) 학배영상(학背영上), 추상(推想)"리(理)"이발휘의(而발휘의) 학이론(학理론). 우시저시기의가문입족우(于是저시期의家門立足于) "황제내경(黃帝內經)" 여연기론진행료기초이론화임상연구(여연氣論진行了基초理론和임床硏究), 경악통과편찬(景岳通과編찬) "내경(內經)"이저작(而著作)"류경(類經)"등(等), 근거자기적임상실험(根据自己的임床실험), 제출료온보학설(提出了溫보학설). 타쟁론적초점시자기제출적(他爭론的焦点是自己提出的)"음부족론(음不足론)". 침대전현적쟁론상(침대前현的爭론上), 경악이하간여범계위대상경(岳以河間여凡溪위대象). "경악전서(景岳全書)" 지운(之云): "양자유하간출(襄自劉河間出), 이서화입론(以署火立論), 전용한량벌차양기(專用寒凉伐此陽氣), 기해이심(其害已甚), 뢰동원선생비위지화필수온양(賴東垣先生脾胃之火必須溫養), 연상미능진척일편지류(然尙未能盡斥一偏之謬), 이단계복출(而丹溪復出), 우입음허화동지론(又立陰虛火動之論) ...... 한량지폐우복성행(寒凉之弊又復盛行), 부선수기해자기거이불반(夫先受其害者旣去而不返), 후습이용자유미이불오(後習而用者猶迷而不悟)", 지분료하간여단계시(指분了河間여丹溪是)"헌기지마(軒岐之魔)". 저사주장현출독특적유해저(些主장현出독特的유解), 이대후대학설발전적봉헌(以대后代학설발展的奉헌). 경악침대단계적"양상유여(景岳침대丹溪的)"양상유여(陽常有餘), 음상부족(陰常不足)", "기유여변시화(氣有餘便是火)", 설성(설成)"양비유여(陽非有餘), 진양부족(眞陽不足)", "기부족변시한(氣不足便是寒)", "상화부시사화(相火不是邪火)", 대단계학설견지료비판적입장(대丹溪학설堅持了批判的立장). 단계제출(丹溪提出)"양음설(養陰說)"이수립음허화왕적병기이론(而수立陰虛火旺的病機理론), 타적(他的)'양유여음부족론(陽有餘陰不足論)'상(上), '음(陰)'주요지생식물질(主要指生殖物질), "양(陽)"지정욕(指情欲). 가시중심사상시강조생리적양생(可是中心思想是强조生理的양생), 몰수립실제(沒수立실제)'음허화왕(陰虛火旺)'적병기(的病機). 취시장경악실재완성료저사병기(就是張景岳실在完成了저些病機). 경악재(景岳在) "진음론(眞陰論)" '장형질설성진양적상(將形질설成眞陽的象), 이명문위기(以命문위其)', 용(用)"개부족(皆不足)"해석질병(解석질病), 이익화(以益火) 장수이론위치법(장水理론위治法). 이차제조좌우귀환(而且制造左右歸丸) 음이귀납료치료방법(飮以귀納了治료方法), 발휘진음(발휘眞陰), 진양학설이구조유계통적이론(眞陽學說而구造有系統的理론). 저양위의가적쟁론핵심리유상화론(저兩位의家的爭론核心里有相火論), 논자상교연구타문적이론이보고기결과(논者相교硏究他문的理론而보告其結果).

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.63-77
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• 1999

This research was intended to make the writer and the written times of "Dongyi Suse Bowon Sasang ChobonGuen" clear. Considering the contents of "Dongyi Suse Bowon Sasang ChobonGuen", it was the manuscripts of "Dongyi Suse Bowon". So it was written by Lee Je-ma and it was written when he was in the late of 40s and the beginning of the 50s. The chapter of "The origin of human being" was the manuscript of the "Dongyi Suse Bowon" and it had many clues to understand the view points to recoginze the human being, and the chapter of "The herbology and The prescription" had many drafts of original prescription of the "Dongyi Suse Bowon". 'Bangang-tang' is the original prescription of 'GyejiBanhaSnggang-tang' of "Dongyi Suse Bowon" and 'GumiChyunMunDong-tang' is the original prescription of 'CheongsimYeonja-tang' of "Dongyi Suse Bowon". Compared with the 'The pharmacology' of "Dongyi Suse Bowon", it showed the order when the pharmacology of each constitution was completed. The pharmacology of Soyangin was completed the early ears of his c1inical experience, and secondly that of Taeumin was completed, and that of Soeumin was completed in the end.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.135-169
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• 2016

While examining the religious ideas implied by Jeungsan's Great Works of the Reordering of Universe, we find special ideas which cannot be found in any other religions, and these ideas are presented in diverse ways. Most of all, the representative idea is that of human nobility; a distinctive idea which makes Daesoonjinrihoe different from other religions. Thus, this research focuses on the following questions: when was Human Nobility concretely realized? What kind of organic relationship does human nobility have between the divine world and the world of humanity? In light of the forthcoming Era of Human Nobility, what are some concrete images which can be drawn from the interaction between the realms of heaven and humanity wherein preordinations are plotted in heaven and then carried out by humankind? Prior to formulating my own sense of the subject matter, I consulted 43 previous discussions and dissertations and arranged them chronologically so as to examine their correlation. From these sources and my own insights, I was able to gain a sense of the starting point of the era of human nobility and its tenor. I have found the following problems in previous research on the uniqueness and distinctness of human nobility: ①The conceptual undertones of human nobility have not been adequately gleaned. ②There do not seem to be any dissertations which examine the way in which human nobility is connected with the doctrines of the creative conjunction between yin and yang, the harmonious union of divine beings and human beings, and the resolution of grievances for mutual beneficence. ③In most dissertations, not only is the starting point of the Era of Human Nobility regarded as concurrent with the start of the 50,000 years of earthly paradise in the Later World, but also the point of division between the former world and the later world is widely disputed. ④In-depth and fully realized studies dealing with the subject of human nobility are not easily found. ⑤There is little sense of progression in the research on human nobility because scholars are not sufficiently engage with one another to achieve common consensus. Therefore, in this dissertation, I have provided answers to the problems I discovered in previous research. I have developed my own tenor as follows: ①By giving priority to the Jeongyeong, I have closely investigated the period which divides the Former World and the Later World. Then, I produced a chronological timeline to demonstrate the progression: the Former World → the Era of the Resolution of Grievances → the Later World. This aids in the comprehension of human nobility. ②The Era of Human Nobility was preceeded by the opening of the Era of the Resolution of Grievances of human world which began in 1901. Human nobility is stipulated as a regulatory system for the universe set in motion by the opening the Era of Resolution of Grievances. ③While synthetically examining the aspects of transition which enable the Ear of Human Nobility to be realized, the period to be studied is stipulated as beginning from 1901 and ending at the start of the Later World. The subjects are defined as the flowing from Jeungsan, the first leader of human nobility, to the noble individuals empowered by Dao and the noble populace. In the Era of Human Nobility, studying the transition process by which human nobility is realized requires delving into the resolution of grievances. Although this method is essential to understanding Daesoon ideas, in actuality it does not hinge upon speculative exegetical theorizing but instead it was gained through eisegetical rigor.

• (The)Study of the Eastern Classic
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• no.49
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• pp.325-355
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• 2012

This research aims to generalize the thoughts of military science of the intellectuals through the books on military arts and science, which were published in the early Joseon Dynasty. In the early Joseon dynasty, it was in a position to establish the foundation in the new monarch internally, and, at the same time, to overcome foreign powers on both northern and southern borders externally. Thus, the books on military arts and science should have to be published under a premise of such situations. Accordingly, the books on military arts and science of those days took account of political stability having reflected the activities not only as the founder of Joseon but also as the military officer in the late Goryeo along with the books' own purpose to found military arts and sciences. The books on military arts and science that published in the early Joseon Dynasty were written mostly based on Chinese military books and its annotations, except some descriptions of the history of war. However, the intellectuals at that time endeavored to redefine military arts and science from the perspective of Confucianism having evaluated Chinese military science books that were biased to boost Machiavellian tactics. As a result of this, the geographical distinctions between China and Korea were the start of an argument for the military arts and science. There were also disputes over the relationships between the military science and the Yin-Yang School, and between the military science and Confucian school. Organizing our country's own history of war for the first time in the early Joseon Dynasty is worth for putting a high evaluation. However, it cannot help but to point out the limits of the books that there are noticeable descriptions about the factors related to toadyism, and that there are no descriptions about the wars against Japanese raiders. The books on military arts and science in the early Joseon Dynasty put emphasis on the commander's leadership that should be good at both literary and martial arts, as well as the harmony in military-to-military relations. After all, the intellectuals in the early Joseon Dynasty had linked the military arts and science to the sages of Confucian school under a premise that scholarship is to be used in combination with martial arts. And, as the nexus between the two, they noted the items of virtue, such as humaneness and righteousness (仁義); ritual and music (禮樂); loyalty and filial piety (忠孝); three fundamental principles (三綱); five moral disciplines (五倫). It can be said that this point is the typical features of the military arts and science in the early Joseon Dynasty, which cannot be found in Chinese military classics.

• Journal of Service Research and Studies
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• v.10 no.3
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• pp.23-42
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• 2020

This study conceptualized the essence and propensity of modern management in service age, based on philosophy, and developed items to evaluate the conceptualized content. It was carried out as a new study to deepen the study of management philosophy and management theory by the new management framework. In order to establish the philosophical foundation of the modern management, the essence of the modern management was conceptualized based on the fundamental ideas of the East and West, and then an evaluation item was developed to put the essence and propensity of the modern management into practical use through analytical and empirical methods. After analyzing the representative ideas of mankind, it was derived that the Book of Change has the qualification as a philosophical model that can derive the essence of modern management. The Book of Change explains the reasoning of the world in the structure of two opposing parties, such as Taiji or Yin and Yang, and the process of acknowledging the contradictions within each opposing party and overcoming the contradictions through change is the central idea. Because you can see. After conducting a conceptual study, through empirical research, the essence and propensity of a modern manager should be conceptualized. The concept of essence and empirical study of the modern management using the leading role was conducted in two stages. First, a qualitative study using repetitive comparative analysis (CCM), focus group interview (FGI), and text mining was conducted to derive the essential and propensity conceptualization items that modern managers should possess. In addition, a quantitative study using factor analysis to develop sample items and develop measurement items through literature review and FGI was conducted to derive the essential concept of the modern management. Finally, the essence of modern management was derived: learning, preparation, challenge, inclusion, trust, morality, and sacrifice. In the future, it is necessary to conduct empirical research on the effectiveness of the essence of modern management for global and Korean representative companies.

• Journal of Sasang Constitutional Medicine
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• v.8 no.1
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• pp.43-56
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• 1996

As considering a study of the So-um-In and So-yang-In desease, I know each of Extra-disease (表病) and Intra-disease (裏病). I takes serious view of the Extra-Intra-Um-Yang-Up-Down (表裏陰陽升降). I try to join costitutional disease to the parts of human body, which base on the theory on Sa-sang constituional Medicine. And I make some diagrams of them. They could be summerized as follows. 1.The Extra-qi (表氣) is four-viscera (四臟) and four back parts of hurman body (後四海). The Intra-qi (裏氣) is four-digestive organs (四腑) and four fore parts of human body (前四海). 2. It is important that Yang-qi (陽氣) go up at So-um-In Extra-disease (少陰人 表病) and Um-qi (陰氣) go down at So-yang-In Extra-disease (少陽人 表病). And It is important that Um-qi (陰氣) go down at So-um-In Intra-disease (少陰人 裏病) and Yang-qi of Large Intestine (大關局) go up at So-yang-In Intra-disese (少陽人 裏病). 3. Looking into the Extra-disease, ◈ Sin-Yang-Gon-Yiel (腎陽困熱) and Ha-Cho-Chuk-Hyel (下篇蓄血) of So-um-In disease are the disease that Yang-qi don't go up from the buttock. So-Yang-sang-Pung (少陽傷風) of So-yang-In disease is the disease that Um-qi don't go down from the upper back. ◈ Yui-Ga-Sil (胃家室) of So-um-In disease is the disease that Yang-qi don't go up from the lower abdomen Gyel-Hung (結胸) of So-yang-In disease is the disease that Um-qi don't go down from the thorax. ◈ Mang-Yang (亡陽) of So-um-In disease is the disease that Yang-qi don't go up from Intra-qi so it go out to the Extra-qi. Mang-Um (亡陰) of So-yang-In disease is the disease that Um-qi don't go down from the Extra-qi so it go into the Extra-qi. ◈ Dea-Jang-Pa-Han of So-um-In disease and Sim-Ha-Gyel-Hung (心下結胸) of So-yang-In desease are half of Extra-qi and Inrea-qi. 4. Looking into the Intra-disease, ◈ The Intra-disease of So-um-In is Tae-um symtom (太陰證) and So-um symtom (少陰證). The So-um symtom is more severe than Tae-um symtom because a cold wave of Large Intestine (大腸冷氣) involve a warm wave of Stomach (胃局). ◈ The Intra-disease of So-yang-In is not to go up Yang-qi of Large Intestine. Deficit of Yang-qi from Large Intestine which go up at Stomach is more sever than deficit of Yang-qi from Stomach which go up at extremes.

• Industry Promotion Research
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• v.9 no.1
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• pp.167-177
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• 2024

The purpose of this paper is to restore the academic status of Gungwi perception a little. The symbolism of Gungwi, or Year Month Day Hour, likened to Geun Myo Hwa Sil, is not just a technique of interpretation. Recognizing that it corresponds to Saju's most fundamental Mingli principle, the study was conducted to the effect that more academic research should be conducted in the future. The intrinsic idea that constitutes Saju is the yin-yang and the five elements, the letters recorded are twelve-dimensional, and the elements in charge of the space and time are Cheongan, Jeeji, and Gungwi, which are woven into four pillars. Through this consideration of Gungwi's perception, we presented the "spectrum of time" phenomenon that past time and information pass through the point of time, spread like a spectrum, and lead future time and action at the time when humans are born, that is, the energy of the universe is formatted throughout the brain and body. We discussed the change point of Eight Trigrams used by Lim Cheol Cho as a basis for explaining 'Won Hyong I Jeong' and the assumption that the time change or distortion of the two cones penetrating the present, which is assumed in parallel theory, one of the modern cosmologies, leaves an afterimage in the future universe as Gungwi's deductive basis.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.1-11
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• 2015

This study sheds light on a pond design process which is a core facility of Hwaseol-dang in Muan, the Jeonnam. The plasticity of the pond was analyzed and interpreted for the design process using methods such as "literature search, interview, site visits, aerial pictures, aerial photographing, drawing figures of configuration plane via measurements, internet search, etc.", to trace the developing process of the design and the implications therein. The study results being centered on the developing process of the pond design are summarized herein below. The position of the Hwaseol-dang, being formed on a low hill having low competence as a place for a pavilion, draws more attention regarding its implications from the aspect of inner design. The pond Hwaseol-dang is in a rectangular shape of 1 : 1.2 ratio, in which the depth is a bit higher on the pond edge of the Hwaseol-dang thus being slanted, and Crape Myrtle, which is not known whether introduced during the formation of the pond, is cultivated on the island in the center widespread toward the southeast region. The planar design of the pond is interpreted as "rectangular pond" but it has a smooth half-moon shape where a part is excluded to remove edge. In particular, the three islands in rectangular pond, due to the narrow area, put one island and two half-moon-shaped islands in juxtaposition, and thus, although only being one island, resultantly exhibits the existence effect of proliferated three islands. This is allegedly due to the intentional formation aiming at the effect of hybrid while minimizing the overlap due to merging and adding from the aspect of constituting a design. Furthermore, the pond Hwaseol-dang is extended northwest along with Hwaseol-dang, and also the island in the center is thought to additionally have one or two, but the widespread phenomenon of the island in the center appears to consider the effect of "sit view on the floor of the pavilion of Hwaseol-dang". Considering that even a few examples of ponds having the three islands among the private house gardens in the nation are all curved ponds, the characteristics of the rectangular Hwaseol-dang pond establishing the garden effect of the three islands by modifying the one island in rectangular pond is highly notable. Considering that the three islands of "Yeongju, Bangjang, and Bongrae" is the original shape of the pond garden gestating Taoist ideology, as a symbolic design of a pond, it is regarded as the characteristics of the pond shape in Jeonnam area, and the so-called three treasures "Hwaseol-dang, Camellia, and oddly shaped stones, etc." are concentrated as the symbolism of Hwaseol-dang pond.