• Communications of the Korean Mathematical Society
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• v.32 no.3
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• pp.709-714
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• 2017

For every interval [a, b], we denote by (${\bar{x}}_A,{\bar{y}}_A$) and (${\bar{x}}_L,{\bar{y}}_L$) the geometric centroid of the area under a catenary y = k cosh((x - c)/k) defined on this interval and the centroid of the curve itself, respectively. Then, it is well-known that ${\bar{x}}_L={\bar{x}}_A$ and ${\bar{y}}_L=2{\bar{y}}_A$. In this paper, we show that one of ${\bar{x}}_L={\bar{x}}_A$ and ${\bar{y}}_L=2{\bar{y}}_A$ characterizes the family of catenaries among nonconstant $C^2$ functions. Furthermore, we show that among nonconstant and nonlinear $C^2$ functions, ${\bar{y}}_L/{\bar{x}}_L=2{\bar{y}}_A/{\bar{x}}_A$ is also a characteristic property of catenaries.

• Journal of Korean Philosophical Society
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• v.117
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• pp.35-55
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• 2011

This article purports to clarify the doctrinal characteristics of the $Yog{\bar{a}}c{\bar{a}}ra$ school's hermeneutic interpretations of the "theory of the three turns of the Dharma Cakra" in the Saṃdbinirmocana-sūtra through early Indian $Yog{\bar{a}}c{\bar{a}}ra$ treatises such as the $Yog{\bar{a}}c{\bar{a}}rabb{\bar{u}}mi-vy{\bar{a}}kby{\bar{a}}$ and the. $Vy{\bar{a}}khy{\bar{a}}yukti$. It will probe how these interpretations apply co the theory of two truths or that of three natures($trisvabh{\bar{a}}va$) among the main doctrines of the $Yog{\bar{a}}c{\bar{a}}ra$ school. Especially, the peculiar characteristic of the "theory of the three turns of the Dharma Cakra" is such chat the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ in the lineage of $Praj{\bar{n}}{\bar{a}}p{\bar{a}}ramita-s{\bar{u}}tras$ is regarded as incomplete, as the early school of Madhyamaka represented by $N{\bar{a}}g{\bar{a}}rjuna$ is conceived of as belonging to the second period of turn. Speaking of the further details of the "theory of the three turns of the Dharma Cakra", the $Yog{\bar{a}}c{\bar{a}}ra$ school subdivides the realm of saṃvṛti satya in $N{\bar{a}}g{\bar{a}}rjuna^{\prime}s$ theory of two truths; that is, it divides the saṃvṛti into merely linguistic existence and actual existence, and the thus-created structure of the theory of three natures on the basis of ocher-dependent nature(paratantra-$svabh{\bar{a}}va$) makes it possible to establish the doctrinal system of the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ that is not subject to "nihilism or ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ attached to evil." In effect, the above hermeneutic interpretation of the "theory of the three turns of the Dharma Cakra" is inherited into the structure of the $abh{\bar{u}}taparikalpa$ in the $Madhy{\bar{a}}nta-vibh{\bar{a}}ga$ so that, as seen in the commentary of Sthiramati, it is ascertained to apply to later doctrines through its secure establishment. To summarize its characteristics succinctly, firstly the $abh{\bar{u}}taparikalpa$ newly established as a saṃvṛti-satya is set up as the other-dependent nature, which is seen to have been set up particularly in order to sublate both the $Sarv{\bar{a}}stiv{\bar{a}}da^{\prime}s$ realist "view of being" and the Madhyamaka's "view of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$" that impairs the ocher-dependent nature as a samvṛti-satya. In other words, according to the five kinds of views suggested in Sthiramati's commentary, the three natures are seen to be presented as the fundamental truth in order to unify all the doctrinal systems available ever since the beginning of Buddhism. Then, the theory of three natures is established principally on the basis of the $abh{\bar{u}}taparikalpa$, while the two truths of the $Yog{\bar{a}}c{\bar{a}}ra$ school are clearly ascertained to have been embedded in the structure of the $abh{\bar{u}}taparikalpa$. In fact, this might be understood to reflect the unique ontological view of reality or truth in the $Yog{\bar{a}}c{\bar{a}}ra$ School.

• Asian review of World Histories
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• v.2 no.2
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• pp.169-195
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• 2014

This paper presents an investigation into cross-cultural transfiguration of Buddhist faith in Goryeo Dynasty, with a focus on $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra that used to be in vogue in East Asia. There are three major types of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith in Goryeo: the first one was concerned about the scripture itself including its citation and publication and the compilation of its annotation books; the second one involved establishing Buddhist rituals related to the scripture; and the final one was to create Dh$\bar{a}$ran$\bar{i}$ stone poles with Dafoding Dh$\bar{a}$ran$\bar{i}$ in Volume 7 of the scripture engraved in stone. While it was the common practice to engrave Zunsheng Dh$\bar{a}$ran$\bar{i}$ in China, the number of stone poles on which Dafoding Dh$\bar{a}$ran$\bar{i}$ was engraved was overwhelmingly large. There are a couple of reasons behind the difference: first, there was a tendency of Zunsheng Dh$\bar{a}$ran$\bar{i}$ being worshiped at the national level in Goryeo, which probably explains why the percentage of Zunsheng Dh$\bar{a}$ran$\bar{i}$ stone poles designed to pray for a personal mass for the dead by engraving Dh$\bar{a}$ran$\bar{i}$ on a stone pole was considerably low. In addition, there were esoteric sects in Goryeo, and it is estimated that they must have got involved in the establishment of Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles in the former half of Goryeo. Furthermore, the Zen sects had a deep non-Zen understanding of Esoteric Buddhism and tended to practice Dh$\bar{a}$ran$\bar{i}$ in Goryeo. It is estimated that Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles were set up in large numbers in Goryeo as the prevalence of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith that continued on since the former half of Goryeo was combined with the Zen sects' active position about Dh$\bar{a}$ran$\bar{i}$.

• Kyungpook Mathematical Journal
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• v.57 no.4
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• pp.667-676
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• 2017

We study the positive $C^1$ function z = f(x, y) defined on the plane ${\mathbb{R}}^2$. For a rectangular domain $[a,b]{\times}[c,d]{\subset}{\mathbb{R}}^2$, we consider the volume V and the surface area S of the graph of z = f(x, y) over the domain. We also denote by (${\bar{x}}_V,\;{\bar{y}}_V,\;{\bar{z}}_V$) and (${\bar{x}}_S,\;{\bar{y}}_S,\;{\bar{z}}_S$) the geometric centroid of the volume under the graph of z = f(x, y) and the centroid of the graph itself defined on the rectangular domain, respectively. In this paper, first we show that among nonconstant $C^2$ functions with isolated singularities, S = kV, $k{\in}{\mathbb{R}}$ characterizes the family of catenary rotation surfaces f(x, y) = k cosh(r/k), $r={\mid}(x,y){\mid}$. Next, we show that one of $({\bar{x}}_S,\;{\bar{y}}_S)=({\bar{x}}_V,\;{\bar{y}}_V)$, $({\bar{x}}_S,\;{\bar{z}}_S)=({\bar{x}}_V,\;2{\bar{z}}_V)$ and $({\bar{y}}_S,\;{\bar{z}}_S)=({\bar{y}}_V,\;2{\bar{z}}_V)$ characterizes the family of catenary rotation surfaces among nonconstant $C^2$ functions with isolated singularities.

• Journal of Korean Medical classics
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• v.24 no.5
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• pp.21-57
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• 2011

Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)是印度传统医学最重要的经典著作之一, 与"Caraka-samhit$\bar{a}$(闺罗迦集)"以及成 书于八世纪的"Astangahrdaya-samhita(八心集)"(內外科综合概要)并称 $\bar{A}$yurveda(阿输吠陀)'的"三位长老", 至今仍是当代印度 '$\bar{A}$yurveda(阿输吠陀)' 正规教育所采用的主要科书. Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)"是卷一"总說"46章, 卷二"病因论"16章, 卷三"身　论"10章, 卷四"治疗论"40章, 卷五"毒物;论"8章, 卷六"补遗"66章等总共186章构成的. 其作者为苏斯鲁塔(Su$\acute{s}$ruta), 故此书亦称"Su$\acute{s}$ruta-samhita(苏斯鲁塔本集)". "Su$\acute{s}$ruta-samhit$\bar{a}$ 的成书年代无法　定, 虽然不乏认为其成书年代可以上溯到纪元 前若干世纪者，但现今一般倾向于认为其传世本的形成是在公元3~4世纪. 不论是想真正了解 '$\bar{A}$yurveda(阿输吠陀)', 还是想对不同医学体系做比较, 交流方面的硏究, 或是全面考察医学与社会, 哲学等等的关系, 仅仅阅读综述性的硏究文章与著作总是不够的. 细观而真正了解经典原貌时所能体会到的真实感. 因此, 试图了翻译 "Su$\acute{s}$ruta-samhit$\bar{a}$". "Su$\acute{s}$ruta-samhit$\bar{a}$是用梵语写的, 所以很难接近. 以下借助大地原诚玄的1943年日译本"スシュルタ本集" 之第一卷 "总說" 而廖育群的"阿輪吠陀-印度的传统医学" "妙闻集.总论篇" 的主要内容译出. 如今西医体系获得了普遍性, 其他文化圈的传统医学消灭了. 然而其中韩医学和印度传统医学 '$\bar{A}$yurveda(阿输吠陀)' 仍然保持了生命力. 从而, 论者通过翻译 '$\bar{A}$yurveda(阿输吠陀)' 医学经典即 "Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)"的"总說", 而且要贡献扩大韩医学和东洋传统医学的范围.

• The Journal of Internal Korean Medicine
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• v.29 no.4
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• pp.856-870
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• 2008

Objectives : Consumption is a chronic wasting disease and major portion of Oriental Medicine's therapy. However, there is no standard diagnostic method for consumption that is $q{\grave{i}}-x{\bar{u}}$, $xu{\grave{e}}-x{\bar{u}}$, $yang-x{\bar{u}}$, $y{\bar{i}}n-x{\bar{u}}$. Methods : A questionnaire which includes symptoms and signs for diagnosis of $q{\grave{i}}-x{\bar{u}}$, $xu{\grave{e}}-x{\bar{u}}$, $yang-x{\bar{u}}$, $y{\bar{i}}n-x{\bar{u}}$ was evaluated by Delphi technique. Each question was valuated by interviewing 27 oriental medicine doctors. Then. we choose questions given over 5 points and reorganized some items according to the recommendations by interviewed-doctors. We then accessed the value of re-organized questions composing of the questionnaires. Conclusion : We finally chose each 9 items of $q{\grave{i}}-x{\bar{u}}$, $xu{\grave{e}}-x{\bar{u}}$, $yang-x{\bar{u}}$, $y{\bar{i}}n-x{\bar{u}}$'s questionnaire. Further study is necessary for modification of questionnaire by statistics and certification by clinical trial.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.67-100
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• 2009

"Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)是印度传统医学最重要的经典著作之一, 与"Caraka-samhit$\bar{a}$(闺罗迦集)"以及成书于八世纪的"Astangahrdaya-samhita(八心集)"(内外科综合概要)并称'$\bar{A}$yurveda(阿输吠陀)'的"三位长老", 至今仍是当代印度'$\bar{A}$yurveda(阿输吠陀)' 正规教育所采用的主要教科书. Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)"是卷一"总說"46章, 卷二"病因论"16章, 卷三"身体论"10章, 卷四"治疗论"40章, 卷五"毒物论"8章, 卷六"补遗"66章等总共186章构成的. 其作者为苏斯鲁塔($Su\'{s}ruta$), 故此书亦称" Su$\acute{s}$ruta-samhit$\bar{a}$(苏斯鲁塔本集)". "Su$\acute{s}$ruta-samhit$\bar{a}$" 的成书年代无法确定, 虽然不乏认为其成书年代可以上溯到纪元前若干世纪者, 但现今一般倾向于认为其传世本的形成是在公元3~4世纪. 如果与韩医学加以比较, 可以说在经典的形成与流传方面, '$\bar{A}$yurveda(阿输吠陀)'的"三位长老"与今本"黄帝内经", 无论是在历史地位, 流传与分合, 内容形式及重要性等许多方面, 均有极大的可比性. 然而不论是想真正了解'$\bar{A}$yurveda(阿输吠陀)', 还是想对不同医学体系做比较, 交流方面的研究, 或是全面考察医学与社会, 哲学等等的关系, 仅仅阅读综述性的研究文章与著作总是不够的. 细观而真正了解经典原貌时所能体会到的真实感. 因此, 试图了翻译"Su$\acute{s}$ruta-samhit$\bar{a}$". "Su$\acute{s}$ruta-samhit$\bar{a}$"是用梵语写的, 所以很难接近. 以下借助大地原诚玄的1943年日译本"スシュルタ本集"之第一卷"总說" 而廖育群的"阿輪吠陀-印度的传统医学""妙闻集 总论篇"的主要内容译出. 如今西医体系获得了普遍性, 其他文化圈的传统医学消灭了. 然而其中韩医学和印度传统医学'$\bar{A}$yurveda(阿输吠陀)'仍然保持了生命力. 从而，论者通过翻译'$\bar{A}$yurveda(阿输吠陀)'医学经典即"Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)"的"总說", 而且要贡献扩大韩医学和东洋传统医学的范围.

• Journal of the Korean Geographical Society
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• v.32 no.4
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• pp.435-444
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• 1997

Bars in a river bed show the flow of the river, the shape of a river bar can be easily measured in any river. The purpose of this study is to research the morphological characteristics of river bars. The case study area is the lower Golgi River, six bars were examined. All six bars are gravel bars with a grain size in excess of 2 millimeters. Four of the bars are longitudinal bars, in which the direction of the bar follows the river current. After analyzing the gravel in the bars, it was determined that as the gravel flows down the river, gravel grain size decreases while grain roundness increases. The shape of bar varies locally according to flow regime, channel slope, and w/d ratio.

• East Asian mathematical journal
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• v.27 no.3
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• pp.349-372
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• 2011

In this paper we define interval valued (${\in}$, ${\in}{\vee}q$)-fuzzy hquasi-ideals, interval valued (${\in}$, ${\in}{\vee}q$)-fuzzy h-bi-ideals, interval valued ($\bar{\in}$, $\bar{\in}{\vee}\bar{q}$)-fuzzy h-ideals, interval valued ($\bar{\in}$, $\bar{\in}{\vee}\bar{q}$)-fuzzy h-quasi-ideals, interval valued ($\bar{\in}$, $\bar{\in}{\vee}\bar{q}$)-fuzzy h-bi-ideals and characterize different classes of hemirings by the properties of these ideals.

• Communications of the Korean Mathematical Society
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• v.33 no.1
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• pp.237-245
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• 2018

For every interval [a, b], we denote by $({\bar{x}}_A,{\bar{y}}_A)$ and $({\bar{x}}_L,{\bar{y}}_L)$ the geometric centroid of the area under a catenary curve y = k cosh((x-c)/k) defined on this interval and the centroid of the curve itself, respectively. Then, it is well-known that ${\bar{x}}_L={\bar{x}}_A$ and ${\bar{y}}_L=2{\bar{y}}_A$. In this paper, we fix an end point, say 0, and we show that one of ${\bar{x}}_L={\bar{x}}_A$ and ${\bar{y}}_L=2{\bar{y}}_A$ for every interval with an end point 0 characterizes the family of catenaries among nonconstant $C^2$ functions.