• 대한한의학원전학회지
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• 제13권2호
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• pp.174-188
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• 2000

The meaning of Tiangui(天癸) in $Suwen{\cdot}Shanggutianzhenlun\;素問{\cdot}上古天眞論$ is very important because it has the cause of 'having a child' and it shows the signs to being healthy. But until now there have been many arguments about what the correct meaning of Tiangui is. The most important thing in these arguments is to compare and analyze Neijing(內經) commentators' views, and to understand differences between their views. So I compared and analyzed by focusing on Neijing(內經) text, the other books with explanatory notes, and other commentators' views, and, after that. I got the following results. 1. On the meaning of Tian(天), Wangbing(王氷) and Mashi(馬蒔) considered that it is inborn. Zhangjiecong(張志聽) considered it as the Yang(陽) producing Yin(陰) Zhangjiebin(張介賓) regarded it as the Yang(陽) of Gua symbol. On the meaning of the Gui(癸). Zhangjiebin(張介賓) said that it is Yin qi(陰氣) which is the prior step to Xing(形). Mashi(馬蒔) and Zhangzhicong(張志聽) said that it is spirit or Jingxue(spiritual sanguine) which is the concrete constituents in our body. 2. On the relation bet ween Tian(天) and Gui(癸), Mashi(馬蒔) and Zhangzhicong(張志聽) said that Gui(癸) is made from Tian(天), and Zhangjiebin(張介賓) said that Tian is intrinsic in Gui(癸). 3. On the relation between Tiangui(天癸) and Jingxue(精血), Yangshangshan(楊上善). Wangbing(王氷), and Zhangjiebin(張介賓) regarded Tiangui(天癸) as a concrete matter which is the prior step to becoming Jingxue(精血). Mashi(馬蒔) and Zhangjiecong(張志聽) considered Tiangui(天癸) as a concrete matter. Mashi(馬蒔) considered Tiangui(天癸) as Jing(精)which is directly related to pregnancy. Zhangjiecong(張志聽) regarded Tiangui(天癸) as Jingxue(精血) which controls general physiology of men and women. 4. On the function of Tiangui(天癸), Yangshangshan(楊上善) and Wangbing(王氷) considered that Tiangui (天癸) has relation to menstruation. pregnancy. and, production and extinction of Jing(精). Zhangjiecong(張志聽) argued that Tiangui(天癸) strengthens and warms muscle and derma. and controls differential physiology between men and women, and said that the maintenance of its activity is based on the acquired spirit of food. A book of 『Huangti Neijing Yanjiu Dacheng(黃帝內經硏究大成)』 said that the function of Tiangui(天癸) is to promote generation, to develop the second sexual symbol, and to make growing and aging in body. It also said that Tiangui(天癸) has some relation to kidney and other organs, Chong Meridian, Ren Meridian, Du Meridian, and Dai Meridian. 5. Other commentators of 『Neijing(內經)』 accepted the meaning of Tiangui(天癸) as the prior step of both man's spiritual overflowing and woman's menstruation. 6. On the relation between Tiangui(天癸). and, Cheng and Ren Meridians, Yangshangshan(楊上善) and Zhangjiecong(張志聽) said that Tiangui(天癸) has direct relation with two meridians. Wangbing(王氷) said that Tiangui(天癸) and two meridians have no direct relation. Now I compared commentaors' views of Tiangui(天癸) and studied the differences between their views. I concluded that on the concept of Tiangui(天癸), Zhangjiebin(張介賓)'s explanations express well its connotative meaning. And on the function of Tiangui (天癸), Zhangjiecong(張志聽)'s explanations are excellent because he organized well his seniors' views, and extended its meaning by showing Neijing(內經)'s phrases related to Chong and Ren Meridians. Also, Mashi(馬蒔) suggested that if Tiangui(天癸) comes earlier than normal. people will die soon. But I think that more studies on male and female bodies are needed as to Mashi(馬蒔)'s argument.

• 만화애니메이션 연구
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• 통권47호
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• pp.357-380
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• 2017

21C 이후 캐릭터는 대중 친화적인 요소와 이미지 통일화 계획(Community Identity Program), OSMU 활용 가치 등에 의하여 많은 기업, 기관, 단체 등에서 개발 및 활발히 운영되어져 오고 있다. 본 연구는 2014~2016년까지 국립아시아문화전당 어린이문화원 콘텐츠연구개발 사업으로 수행하였던 아시아문화기반의 국립아시아문화전당 어린이문화원의 캐릭터 개발 및 어플리케이션 제작계획에 의하여 진행되었다. 본 연구 개발 및 목적은 국립아시아문화전당의 CI와 함께 사용할 어린이문화원의 철학과 기능에 적합한 캐릭터와 어플리케이션 및 네이밍을 개발하여 어린이문화원의 브랜드 가치를 높이고 어린이문화원을 상징할 수 있는 아이덴티티 시스템의 기틀을 마련하는데 의의를 두고자 한다. 본 연구의 방법과 범위는 아시아를 5개 권역으로 나누어 아시아의 대표적인 스토리 100개를 선정하고 자문과 설문조사에 의하여 상징적인 동물들을 추출 및 분석하여 국립아시아문화전당 어린이문화원에서 추구하는 상징과 의미를 함축한 스토리텔링 기반의 캐릭터와 어플리케이션 및 네이밍을 개발하는 것이다. 국립아시아문화전당 어린이문화원의 캐릭터는 어린이문화원의 상징성을 널리 알리고 있으며, OSMU에 적극적으로 활용되어지고 있다.

• 인간식물환경학회지
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• 제24권3호
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• pp.245-256
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• 2021

Background and objective: The vitalization of urban agriculture has increased various forms of experience-based education using school gardens, which raised the importance of school gardens in terms of value as well as the need to develop an implementation system for education-based agricultural experience service using school gardens. Thus, we reset the evaluation indicators from the previous study to establish objective evaluation indicators that enable quantitative comparison of school garden education services. Methods: Analytic hierarchy process (AHP) and direct question (DQ) surveys were conducted on 20 experts from October 12 to 19, 2020 after establishing the purpose and subjects of evaluation, and then the weights were calculated using the Expert Choice 2010 program. Results: First, we analyzed the problems of the previous indicators by categorizing the performance indicators and comparing and verifying them with six requirements of valuation. Then, we added 'welfare values' and established sub-indicators accordingly. The importance of value indicator in AHP was in the order of education values (0.544), health values (0.182), welfare values (0.164), environmental values (0.062), and economic values (0.049). The importance of environmental and economic values was relatively low, less than 0.1. The importance of sub-indicators was highest in cultivating character (0.144), followed by enhancing ecological sensitivity (0.141) > promoting mental health (0.134) > cultivating agricultural literacy (0.120) > improving social skills (0.104). And mitigating climate change in environmental values was lowest (0.009). Increase in income was the lowest (0.036). This can be regarded as the expression of change to increase the educational effect based on collective life and the connotative meaning of 'school'. In the case of DQ, the AHP weight and order were the same, but the environmental and economic values were relatively low, and the result was different from AHP weight. For sub-indicators, the importance in DQ was highest in promoting mental health (0.136), followed by promoting physical health (0.085), ]cultivating character (0.082), social integration (0.072), and enhancing ecological sensitivity (0.071). After reviewing related experts, we came up with 5 evaluation indicators and 16 sub-indicators for school garden education service, which are objective evaluation indicators that enable quantitative comparison. Conclusion: In the future, we will validate the socioeconomic values of school garden education services and contribute to revitalizing school gardens by establishing policy alternatives for effective operation and management of school gardens.