• 동의생리병리학회지
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• 제21권2호
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• pp.379-386
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• 2007

Hado(河圖) and Laks${\u{\lrcorner}}$(書洛) are the diagrams composed of the symbols of numbers from one to ten. And the eight-trigrams, P'al-gwoe divide into two types one is a priori eight-trigrams (先夭八卦) or the Bok-Hui's eight trigrams(伏羲八卦); and the other is a posterior eight trigrams (後夭八卦) or the king Mun's eight trigrams (文王八卦). Relating these two diagrams of Hado and Laks${\u{\lrcorner}}$ with the two types of eight trigrams, they are said to be a term of Ha-Lak-Hui-Mun (HLHM). Each of HLHM represents the process of creating and changing of 'heaven and Earth' and every beingby the symbols of numbers and trigrams. In other words, each of HLHM symbolizes the origin and the structure of the universe as well as the birth of every life represented in the diagram of theosophany (福智學) or Kabbalah. HLHM are also regarded as the origin of l-ching or Book of Change. Hado produces Laks${\u{\lrcorner}}$ through the principle of yin-yang(陰陽). Laks${\u{\lrcorner}}$ produces a priori eight trigrams through the zigzag shapes which means Heaven and Earth are mutually responding. And a priori eight trigrams produce a posteriori eight trigrams through the triangle principle of connecting Heaven and Earth. In this process, Hado and a priori eight trigrams are respectively prior to Laks${\u{\lrcorner}}$ and a posteriori eight trigrams. HLHM represent fractal shape resembling the symbol of five on the center of Hado, or Hado itself. In the dynamic process of HLHM, a diagram of Circle, Quadrangle, and Triangle (CQT) is produced as follows: Circle, the symbol of 'infinify' or Heaven, represents the origin of life or birth. Hadois the symbol of creation. Quadrangle, the symbol of Earth, represents that Laks${\u{\lrcorner}}$is scattered into four directions of front, back, left, and rifht. Quadrangle, which is immovable, represents materiality. Triangle, being described from the eight trigrams, means the movements of the process of 'mutual inclusion' of Circle and Quadrangle. Triangle also means the process of harmonizing human beings with natural law.

• 한국지역지리학회지
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• 제22권4호
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• pp.809-825
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• 2016

본 연구는 제주도 구좌읍 하도리를 사례로 농업환경에 따른 밭담의 존재형태와 농가인식을 살펴보는 것이다. 연구결과는 다음과 같다. 첫째, 하도리 밭담은 대부분 외담이면서 곡선형이 많고, 최근에 시멘트 밭담이 출현하고 있다. 둘째, 밭담의 높이는 입지에 따른 특징이 있고, 밭담의 길이는 현장조사와 수치지적도를 통해서 16.514km(두 농업 지구)로 산출되었다. 셋째, 하도리 농가들은 현재까지도 밭담의 필요성을 높게 인식하는데 이는 급격한 사회변화에서도 밭담의 지속가능한 가치를 보여주고 있다. 넷째, 밭담의 지속가능한 보전 방안은 밭담 친환경적인 농업환경 개선, 마을별 밭담 데이터베이스 구축, 밭담의 변형과 축조 시 지정된 조례에 의한 시행, 지역주민에게 밭담의 가치 인식을 위한 홍보 및 교육 등이 있다.

• 한국수학사학회지
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• 제33권6호
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• pp.315-325
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• 2020

In this study, how Choi Seok-Jeong made Hadoguodo is presumed. Choi SeokJeong's Hadoguodo does not actually reflect the Hado. But it is verified that Hadoguodo reflecting Hado can be made. In addition, it is verified that Hadoguodo can be made so that not only the sum of the nine numbers of each square are all 207 but also the sum of the nine numbers in the horizontal and vertical directions are all 207.

• 한국수학사학회지
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• 제23권2호
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• pp.75-87
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• 2010

주역(周易)(Zhou yi) 은 살아 움직이는 우주(宇宙)를 설명한 수리교과서(數理敎科書)라 할 수 있다. 고대중국인(古代中國人)들은 인간(人間)과 우주(宇宙)사이의 상응(相應)을 일찍부터 하도(河圖)와 낙서(洛書), 그리고 팔괘(八卦)의 주역(周易)으로 설명(說明)하고자 하였다. 본고는 이러한 주역(周易)에 나타난 중국고대(中國古代)의 수리사상(數理思想)을 연구(硏究)하고자한다.

• Ocean and Polar Research
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• 제39권1호
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• pp.35-43
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• 2017

Concentrations of dissolved organic carbon (DOC), dissolved organic nitrogen (DON), dissolved organic phosphate (DOP), and colored dissolved organic matter (CDOM) were measured in the coastal sea off inland aqua farms in northeastern Jeju Island in summer 2015. The highest concentrations of DOC, DON, and DOP were revealed in the surface water off Hado-ri where the lowest salinity conditions prevailed (31.6). The concentrations of DOC, DON, and DOP in the surface water were lower in the inner stations (SH1-1, 1-2, and 1-3) near the aqua farms of the Haengwon-ri than in the outer stations. The concentrations of DOC, DON, and DOP negatively correlated with salinity. These results indicate that the contribution of dissolved organic matter (DOM) from the aqua farms seems to be not significant. On the other hand, the higher concentrations of DON and DOP in the inner stations of Hado-ri (HD 1-1) seem to be attributed to excrement of migrating birds. The three components of CDOM (T, M, and C peaks) showed no relationship with salinity, perhaps due to various in situ productions by marine organisms and decomposition by ultraviolet radiation. The observed lower C:M ratio, an indicator of terrestrial source, and the higher biological index (BIX) of CDOM in the station off Hado-ri indicate that DOM is produced mainly by biological activity. Based on the higher humification index (HIX) of CDOM and the higher DOC:DON ratio off Haengwon-ri, refractory DOM in the inland aqua farms is likely transported to the coastal sea.

• 동의생리병리학회지
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• 제21권3호
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• pp.583-590
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• 2007

The significance of Han medicine (韓醫學), the Korean traditional medicine, that has lasted throughout the past couple millenniums relies upon Han Philosophy distinguished by its uniqueness. In brief, the specificity of Han medicine is characterized by unity of spirit and body, part and whole. According to this theory, when curing a frozen shoulder, it is usually cured by acupuncturing the area around the part that aches, but also doing so on the area that is totally different from the aching part such as the opposite part of the body. In fact, this can be pursued only through aspects that enable one to realize the unity of part and whole, and a ground for this possibility bases upon the crux of Eastern Philosophy, I-ching(역), such as theory of Five Elements (음양오행) and Three Pillars(삼재). In Western set theory, the issues of Class(부류) and elements(요원), whole and part were independently discussed in the area of mereology, and the question of part and whole was encountered with aporia and paradox since Greek ancient philosophy. At the turn of this century, many philosophers endeavored to pursue academic inquiry to resolve this paradox, especially by Russell and Whitehead through ${\ll}$Principia Mathematica${\gg}$ at the beginning of this century. in the process, there came out a phrase 'Russell's Paradox'. Russell himself proposed a typological resolution as an answer to the inquiry. However, 'Russell's Paradox' still remains as an aporia even till present days. During medieval period, this inquiry was even considered as 'insolubia'. Throughout this paper, 1 attempt to provide an analytic aspect on 'Russell's Paradox' from an unique thinking method and perspective of Han medicine that embodies the concept of 'unity of part and whole'. To do so, 1 suggest a physiological model in the first place depicted by diagrams of Circle 원, Quadrangle 방, Triangle 각(CQT) that portray the logic of Hado or Hotu 하도 which is 'the pattern from the river Ho'. That is to suggest that CQT원방각 of Hado can De a logical foundation that explains the notions of spirit (정신,뇌), internal organs(장부), and meridian system which functions as a solution to the question of 'Russell's Paradox'. There are precedent academic works examining the issue from philosophical aspect such as Sangil Kim's ${\ulcorner}$Han medicine과 러셀역설 해의${\lrcorner}$ Han Medicine and Resolution of Russell's Paradox(2005), and this analysis will further attempt to critically examine such works from a perspective of Han medicine.

• Korean Journal of Acupuncture
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• 제31권2호
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• pp.49-55
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• 2014

Objectives : Five transport points are often used in acupuncture treatment. However, there is no clear explanation about the reason why the five transport points are matched five phases in this manner. Therefore, we reviewed the literatures and theses about the principal of matching and researched a new way to understand the reason. Methods : We found 8 theses and 3 literatures related to the matching of five transport points to five phases by searching the web sites. And, we reviewed the principal of matching and researched another new way to understand the reason why they are matched so. Results and Conclusions : In the viewpoint of the natural state and function of five phases, the start points arising in yin- and yang-meridian are matched to wood and metal respectively. Therefore, well point matches the wood and metal in yin- and yang-meridian respectively. And by following the flow of five transport points, the other points match with fire, earth, metal, water in yin-meridian and water, wood, fire, and earth in yang-meridian.

• 한국자원식물학회지
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• 제21권3호
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• pp.171-177
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• 2008

Variations in antioxidant capacity of leaves and characteristics of seed germination among five Hibiscus hamabo populations in Korea were evaluated. While the leaves of H. hamabo from Shincheon contained highest Na concentration, those from Hado and Ohzo does lowest. MDA content and SOD activity didn't show significant difference among populations, but total protein and anthocyanin content were significantly different among five populations. The filled seed rates of five populations were ranged from 92.0 to 98.7%, and the moisture contents of seeds from Shinyang and Soando were lower than that of R. syriacus (5.18%). The fresh weights of H. hamabo from Hado and Ohzo were the highest and those of seeds from Shinyang and Soando were the lowest. Significant variations among H. hamabo populations were detected for all seed germination characters: percentage of germination, average germination time and germination rate and uniformity. SOD activities of seeds from Onpyoung and Soando were the highest of five populations, and total protein concentrations of seeds in Ohzo and Shinyang populations were higher than those of other populations. H. hamabo is considered exposed to salt stress and all characteristics of seed germinations were inferior to other species.

• 동의생리병리학회지
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• 제19권1호
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• pp.29-37
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• 2005

According to Confucianism, the world before Confucius focused on respecting the heaven which meant that everything could be done by the heaven. After the period of Confucianism, Joo-Ja asserted that everything could be done by nature. During the Chosun Dynasty, philosophers such as Seo Kyung-duck, Lee Hwang, and Lee Yi talked about four characters and seven passions of human being. They started to focus more on the inside of human nature. During the later period of the Chosun Dynasty, a philosopher by the name of Dongmugong Lee Jema analyzed that one's nature and feelings can change his or her external matter and the function of internal organs by purity or impurity of one's mind. Based on these analysis, Dongmugong discovered 'sasangin' which puts more emphasis on one's state of mind compared to the outside the world. Also, Dongmugong tried to figure out the connections between Confucianism and medical science. If you use change fire and stone theory which is difference between hado and nock-seo to expain four seven theory one's mind could be define as four natural characters and seven feelings. From four seven theory four is ying and seven is yang. This is the method of cure and understand the structure of human body. And also, four natural characters and seven feelings can be divided into heaven and earth. You can see Four natural characters is far more similar to heaven and seven feelings are similar to earth. According to four-seven theory hado is permanent and you can find out 'sasangin' is permanent also. Since seven feelings are influenced by sam-jae, you can analogize there are 21 different types in 'sasangin'. An underlying principle should there be 28 different types of sasangin instead of 21 different types of sasangin but one quater of sasangin is hidden according to samhyuniljang theory. All creations in the world are organized by unification of the great absolute and symmetry distinction of yingyang. With these facts identity of the heaven, earth and man which is named samjae generates symbols of independent sasang. And also, sasang generates relations between five element, six energy and the six family relation. From six family relation comes seven feelings of man which creates a category of the eight trigrams for divination and unification of nine palace. All these process are united.

• 동의생리병리학회지
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• 제20권6호
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• pp.1447-1450
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• 2006

To study on the assignment of the eight trigrams (八卦) in human body being based on based the number of HADO(河圖)-NAGSEO(洛書). Being based on the number of HADO(河圖)-NAGSEO(洛書) and the BEOK-HEE's diagram of eight trigrams order(伏羲次序圖), human being organ (five-Jang organs (liver, heart, spleen, lung and kidney), five organs (ear, eye, mouth and nose), provisional namely six entera for the process on intake, digestion, excretion of food (mouth, stomach, small intestine, large intestine, rectum, anus) are assigned eight trigrams (八卦). Eight trigrams(八卦) are attached to the based on the number HADO(河圖)-NAGSEO(洛書): 1-GEON(乾), 2-TAE(兌), 3-LEE(離), 4-JIN(震), 9-SON(巽), 6-GAM(坎), 7-GAN(艮), 8-GON(坤). And (八卦) are attached to the human being organs (five-Jang organs (live, heart, spleen, lung and kidney), five organs (ear, eye, mouth, nose, anus) : 1-GEON(乾)-left lung-left nose, 6-GAM(坎)-right kidney-right ear, 7-GAN(艮)-left heart-anus, 8-GON(坤)-right liver-right ear. Eight trigrams(八卦) are attached to the provisional namely six entera for the process on intake, digestion, excretion of food : the air(GEON 乾), the month(TAE 兌), the stomach(LEE 離), the small intestine(JIN 震), the large intestine(Son 巽), the rectum(GAM 坎), the anus(GAN 艮), the excrements(GON 坤). The BEOK-HEE's diagram of eight trigrams order(伏羲次序圖) means immutable order naturally. The process of the human being organs( five-Jang organs, five organs and six entera's digestion) is also unchangeable in region and program. Therefore we can set up the five-Jang organs, five organs and the process of six entera's digestion as the category of observation on the basis of BEOK-HEE's diagram of eight trigrams order(伏羲次序圖), and then we can arrange eight trigrams (八卦) on the five-Jang organs, five organs and the process of six entera's digestion.