• 대한용접접합학회:학술대회논문집
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• 대한용접접합학회 2005년도 춘계학술발표대회 개요집
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• pp.132-133
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• 2005

• 대한용접접합학회:학술대회논문집
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• 대한용접접합학회 2005년도 춘계학술발표대회 개요집
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• pp.164-166
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• 2005

• 대순사상논총
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• 제16권
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• pp.167-182
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• 2003

The societies of HuiDaoMen, appeared upon the scene of history in the later feudal age of china, were religious secret organizations whose adherents resisted their government or powerful families. Generally, HuiDaoMens are grouped into political ones and religious ones. This distinction, however, comes from on which characteristics they laid emphasis, because both of regional and political goal appear in most of HuiDaoMens. Although those contemporary governments ordinarily called them Dow-Bees, which were groups of burglars without any political goal or regional ideal, HuiDaoMens are quite distinguishable from them. So, it is possible to say that the requisites of HuiDaoMen were to be a secret society, to be popular, to be religious, to be political. That is, HuiDaoMens should not be understood as mere superstitious secret group, but religious societies giving comforts to people as popular societies in feudal age. It is very important to have correct understandings on these HuiDaoMens, because they firstly appeard in the middle years of Ming(明) dynasty, and considerably affected the progress of Chinese history. Now I expect upcoming researches on them to bring into focus various aspects related to contemporary and social circumstances.

• 대한예방의학회:학술대회논문집
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• 대한예방의학회 2005년도 제57차 추계 학술대회 연제집
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• pp.163-171
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• 2005

• 한국영양학회:학술대회논문집
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• 한국영양학회 2004년도 춘계학술대회
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• pp.144-144
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• 2004

• 한국영양학회:학술대회논문집
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• 한국영양학회 2004년도 춘계학술대회
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• pp.230-230
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• 2004

• 한국영양학회:학술대회논문집
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• 한국영양학회 2004년도 춘계학술대회
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• pp.231-231
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• 2004

• 대한핵의학회:학술대회논문집
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• 대한핵의학회 1995년도 제34차 춘계학술대회 초록집
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• pp.221-221
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• 1995

• Acta Via Serica
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• 제2권1호
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• pp.85-108
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• 2017

This paper details the advance of the "Hui" (回) people to Korea and their socioeconomic activities in forming their own community during the late Goryeo and early Joseon period. Hui (回) or Hui Hui (回回) is generally recognized as representative of Muslim culture in Chinese and Korean sources. From the $8^{th}$ century, Korean-Muslim cultural relations accelerated as an outcome of ancient Chinese-West Asian commercial transactions along the Silk Road. These contacts between Muslims and Koreans on the Korean peninsula are borne out by references to Korea found in 23 Islamic sources written between the $9^{th}$ and $16^{th}$ centuries by 18 Muslim scholars, including Ibn Khurdadbih, Sulaiman al-Tajir, and Mas'ud1 i. Ibn Khurdadbih was the first Arab who wrote of Muslims' residence in the Unified Silla Kingdom (661-935CE). However, in the period of Silla, we could not find any reliable written documents in Korea to show encounters between Korea and the Muslim world. In the Goryeosa (GS) chronicle, Muslim merchants who came to Korea were described as "Daesik" (大食: Tashi). Daesik (Tashi) is most probably derived from "Tajir", which means "trader" in Muslim language. Muslims' mass influx and their wide ranging influence on Korean society manifested from the late $13^{th}$ century when the Goryeo Dynasty first came under Mongol control and afterward in the early $15^{th}$ century with the new dynasty of Joseon in Korea.

• 한국수학사학회지
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• 제29권4호
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• pp.219-232
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• 2016

In this paper, the problem posed in Yeonhwando is presumed like the following: "Make the sum of eight numbers in each 13 octagons to be 292, and the sum of four numbers in each 12 squares to be 146 using every numbers once from 1 to 72." Regarding this problem, in this paper, firstly, it is commented that there can be a lot of derived solutions from the Yang Hui's solution. Secondly, the Yang Hui's solution is generalized by using sequence 1 in which the sum of neighbouring two numbers are 73, 73-x by turns, and sequence 2 in which the sum of neighbouring two numbers are 73, 73+x by turns. Thirdly, the Yang Hui's solution is generalized by using the alternating method.