• The Journal of Korean Medical History
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• v.26 no.2
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• pp.111-122
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• 2013

Korean medical journals were continuously published during the period of Japanese colonization of Korea. Various advertisements by herbal drugs manufacturers were in these journals, targeting Korean medical doctors or students who aspired to be Korean medical doctors. The advertisements varied from small ones to large-scale ads. At first these advertisements covered only dried herbs, but with time, they came to advertise various kinds of drugs. Advertisement of merchandise drugs brought many changes to the medical culture of Korea. Korean medical doctors who only prescribed dried herbs before began to prescribe merchandise drugs as well. When treating patients, they not only used Korean drugs but also actively prescribed merchandise drugs and western drugs, showing an advancement in treatment. As Korean medical doctors played the role of providers of merchandise drugs, herbal drugs manufacturers and Korean medical doctors seemed as sellers and consumers on the surface. However, they maintained a relationship where Korean medicine worked as the common denominator. Among merchandise drugs, Yoeng-so-hwan, Bi-jeon-go, and Myeol-dok-hwan were advertised often, and this shows that people at the time suffered mostly from digestive diseases, skin diseases, and sexually transmitted diseases. Herbal drugs manufacturers were business managers whose main objective was to make a good profit, but they consisted a part of Korean medical society. Like Korean medical doctors, they were anxious about the fall of Korean medicine. As a part of popularization of Korean medicine, they encouraged Korean medical doctors to treat patients using herbal drugs and merchandise drugs. This thought was reflected well in advertisements and Korean medical doctors made use of this thought well.

• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.48-65
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• 2022

Three Japanese Buddhist scuptures of Daehyusa temple in Gimcheon, Gyeongsangbuk-do province(慶尙北道) are enshrined in the main hall(本堂) of Henjoin temple in Daegu, an annex temple built by the Chisan School(智山派) of Shingi Shingon sect(新義眞言宗) in Daegu around 1910 when the Japanese colonial period began. The following statues are believed to have been made around this time: the Statue of Kobo daishi(弘法大師像), which is the figure of monk Kukai(空海, 774-835), the founder of the Shingon sect(眞言宗) of Japan, and the Statue of Dainichi nyorai(大日如來像) and the Statue of Fudo myo-o(不動明王像), which are notable sculptures representing the thought and belief of the Shingon sect. Most statues identified of Dainichi nyorai, Kobo daishi, and Fudo myo-o from the Japanese colonial period thus far are rock-carved statues or stone statues. The statues of Daehyusa temple are noteworthy in that they are the first discovered Japanese Buddhist sculptures made of wood, known to have been enshrined in Japanese temples. Furthermore, they are valuable sources that can provide clues to the religious atmosphere of the temples of Chisan School of Shingi Shingon sect at the time. Although these statues have formative features that partially reflect modern aesthetics, their iconographic origins date back to the Heian period(平安時代, 794-1185). In other words, the Statue of Dainichi nyorai inherits the religious tradition of the Statue of Dainichi nyorai, which was created by monk Kakuban(覺鑁, 1095-1143), the founder of the Shingi Shingon sect. The Statue of Kobo daishi follows the Shinnyo Shinno(眞如親王) style founded by Monk-Imperial Prince Shinnyo who was a disciple of monk Kukai. The Statue of Fudo myo-o manifests the Genjo(玄祖) style among the statues of Fudo myo-o. Although not much is known about how the statues were enshrined in the Henjoin temple in Daegu during the Japanese colonial period, it is very likely that these statues were created as Shingi Shingon sect's statue of three-wheeled body(三輪身). That is, it is estimated that the Statue of Dainichi nyorai, Statue of Kobo daishi, and Statue of Fudo myo-o have the characteristics of the body of self-nature chakra(自性輪身), the body of great dharma chakra(正法輪身), and the body of order chakra(敎令輪身), respectively. The fact that the statue of three-wheeled body was established in the Shingon sect in Japan by monk Kakuban also lends credence to this possibility. It is thought that people who came to the Henjoin temple in Daegu worshiped the statue of three-wheeled body to understand the teachings of the Dainichi nyorai. Although it is the case of Sildalsa Temple (悉達寺, the successor of Henjoin temple in Daegu) in the first half of the 1950s, the main hall includes features that reinforce the idea that the tradition of Kobo daisi faith(弘法大師信仰) is passed on. To illustrate, the human skeletal remains in the main hall of Sildalsa Temple reflect Koyasan(高野山)'s tradition in laying ashes to rest, which has been popular in conjunction with the Kobo daishi faith in Japan since the 11th century.

• The Journal of Korean Medical History
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• v.29 no.2
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• pp.35-47
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• 2016

"JeSeBoGam (濟世寶鑑)" was a medical document authored by Moon Gi-hong during the Japanese colonial rule in 1933, and the author acted as a Korean medicine doctor, an acupuncturist, a medicine practitioner and an apothecary. Since its first publication in 1933, it has been published three times in 1966 and 1975, from the Japanese colonial period to the liberation period. "JeSeBoGam" is largely divided into Preface part, "List of drugs according to symptoms [隨症用藥目錄]", "JeSeBoGam-Gap (濟世寶鑑甲)", and the Appendix includes "Key points for diagnosing the disease [察病要訣]" "Key points of acupuncture and pulse [脈訣]" "Key points of acupuncture and moxibustion treatment [針灸訣]" in the back of the book. In 1933, there are attached exam books and license application forms related to Korean medicine doctor and pharmacist, so strict regulations on them during the Japanese occupation period can be confirmed. "JeSeBoGam-Gap" contains 208 prescriptions from 143 prescriptions taken from "BangYakHapPyeon" and 65 prescriptions from other books. It divided into Gap (甲) Eul (乙) Byung (丙) Jung (丁). These prescriptions were placed in "List of drugs according to symptoms [隨症用藥目錄]" according to a symptom 1,286 times. Considerable parts of organization and prescription drug composition of "JeSeBoGam" are closely related with "BangYakHapPyeon", but there were adjustments in all medicinal ingredients and capacity for the rest of them except 23 prescription drugs. Compared to "BangYakHapPyeon", there was a tendency to substitute the basic prescription in "JeSeBoGam" for prescriptions used for the same disease. Though only 65 prescriptions were taken from books other than "BangYakHapPyeon", 575 times were reflected in "List of drugs according to symptoms [隨症用藥目錄]", and the rate of utilization is high compared with the number of prescriptions of "BangYakHapPyeon". It is thought that the circumstances of the Japanese occupation period, limits in medicinal ingredients composition due to regional characteristics, and changes in a patient's condition and the treatment method might have an influence on the author's drug use tendency. "JeSeBoGam" is similar to "BangYakHapPyeon" in composition, but it is a new practical medical book in which the author's clinical records are concentrated.

• Journal of the Korean Society of Costume
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• v.57 no.5 s.114
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• pp.33-44
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• 2007

The purpose of this study is to examine the roles and costume of Sodong as shown in the illustration of Choseon Delegation to Japan. Results of the study can be described as below. First, as shown in the illustration, Sodong played roles as Tongin and dancer. As Tongin, Sodong provided services or made errands for his seniors. In the other role, while, Sodong danced to comfort his seniors and show dances of Choseon to Japanese people. Second, Sodong wore Kwaecha over Sochangeui throughout his march with the delegation as Tongin. This is probably because the two clothes made him feel convenient and easily active. In both 1700s and 1800s, meanwhile, Sodong also wore Jikryeong and Cheolik. Third, Sodong wore Kwaecha over Sochangeui, or Danryeong and Nansam all the time when he navigated together with the delegation. When passing through Tsusima into the Japanese mainland, which meant starting international exchanges between Choseon and Japan, Sodong sticked to formality to the utmost by wearing Danryeong and Nansam. Fourth, Sodong wore Kwaecha over Sochangeui when he performed as dancer. The two clothes were also worn by Mudong during outdoor banquets in Choseon at that time. In addition, it is thought that Sodong wore Jikryeong, Danryeong and Nansam like when he marched or navigated together with Choseon Delegation.

• Korean Management Science Review
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• v.23 no.2
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• pp.41-57
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• 2006

The purposes of this research are to identify causalities among flow and customer loyalty In Chinese online games, and to identify the factors by which flow are influenced. This research tests the model with Chinese on-line game users and compare this result with Korea and Japanese results which were conducted by Lee's research. These implications are thought to be helpful for Korean online game companies to understand the Chinese online game user and to develop the penetration strategies. The results indicated that significant Path coefficients to flow were the convenience of operator, the provision of information, the reality of design. The results indicated that significant path coefficients to customer loyalty were the involvement of virtual community and flow. The involvement of virtual community to flow was not significant but to customer loyalty was significant. The provision of information was negatively influenced on flow. The result of comparison indicated that the path coefficients were different among nations. Korea online game companies need to develop the indigenized online game and to Provide the information to their Chinese partner correctly and quickly.

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2002.11a
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• pp.85-88
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• 2002

Architectural space consists of the interior and the exterior. The layout and form of architectural space has a great variety of characters by region and culture. In other words, it can be understood which has a priority between the interior and the exterior in developing the layout and the form of architectural space. Belonging to the culture area of Chinese characters with Korea, Japan has maintained its own identity. It has an identity in the layout and form of architectural space as well. Therefore, the architecture and architectural theories of the two countries were compared and analyzed with priority given to the traditional architecture extending to the contemporary architecture, also the backgrounds of architecture and architectural theories of two countries were examined in this study. This study shows that each country has different characters in how to introduce nature, how to expand space and how to compose windows, including the view of nature and the cult of space. As a result, the space in Korean architecture has relatively the exterior-oriented character but in Japan architecture spatial character is interior-oriented. The interior-oriented character can be relevant to the word ‘reduction’ and the exterior-oriented character to ‘extension’ after all. Also it can be thought that each character has a great relation with climate and idea of people in power

• Korean Journal of Comparative Education
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• v.24 no.1
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• pp.249-271
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• 2014

The purpose of this study is to understand how the three concepts of general educational principles, such as Intellectual, Moral and Physical education, had adopted and developed in Meiji Japan through the introduction process of Western Education. In this work, we hope to identify the three general educational words which are translated in Japanese as well as that of Education. The result of this study is as follows; First, the translated words of these principles had changed from Sam-Kyo(三敎) to Sam-Yuk(三育); owing to the internal change of situation in 1880's. Second, the three general educational principles have changed their main elements for the purpose of education, though still maintaining the three, but it had developed their concepts according to the trend of thought in Japanese education.

• The Journal of Korean Medicine
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• v.19 no.1
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• pp.271-298
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• 1998

During these days of new understanding, western medicine has developed remarkably and a revaluation of traditional medicine has been achieved. This appears to have resulted from the sound criticisms of what western medicine has achieved up to now; excessive subdivisions of clinical medicine, severe toxicity of chemical drugs, lack of understanding about patients complaints which cannot be understood objectively, and etc. It is thought that the role of traditional medicine will be more important in the future than it is now. Someone said that the research methods of traditional medicine depends on the way of experimental science too much. That there was no consideration of a system for traditional medicine and the critic also went so far as to assert that in some cases the characteristics of eastern ideas is to permit irrationalism itself. In view of this thinking, the term traditional medicine seems to have been used somewhat too vaguely. However, traditional medicine is a medical treatment which has existed since before the appearance of modern medicine and it was formed from a traditional culture with a long history. One form of traditional medicine, oriental medicine based upon ancient Chinese medicine, was received in such countries as Korea, Japan, Thailand, Vietnam, Tibet, and Mongolia. Oriental medicine then developed in accordance with its own environment, race, national characteristics, and history. Although there are some simultaneous differences between them, three nations in Eastern Asia; Korea, Japan, and China, have especially similar features in their clinical prescriptions and medical literature. These three nations are trying to understand each others unique traditional medicines through numerous exchanges. Even though many differences in their ways of studying have developed over history exist, recent academic discussions have been made to explore new ways into oriental medicine. Therefore a comparative study of oriental medicine has gradually been thought to be more important. In Korea the formation of a new future-oriented paradigm for oriental medicine is being demanded. The purpose of the new paradigm is to create a new recognition of traditional culture which creates an understanding of oriental medicine to replace the diminished understanding of oriental medicine that was brought about by the self-denial of traditional culture in modem history and cultural collisions between oriental and occidental points of view. Therefore, to make a new paradigm for oriental medicine which is suitable for these days, and fortifies the merit of oriental medicine while compensating its defects, the author has compared the characteristics of oriental medicines in Korea, Japan, and China. The conclusions of this research are as follows: 1. The fundamental differences of the traditional medicines of these three nations are caused by the differences in the systems of Naekyung and Sanghannon. 2. The pattern-identification of illnesses is generally divided into two categories; the pattern identification of Zang-Fu and the pattern identification of prescription. 3. There are many differences in the definition of terms, such as Yin and Yang, Deficiency and Excess, and etc. 4. Chinese traditional medicine has some new concepts about pattern identification and epidemic febrile disease. 5. Japanese traditional medicine has some characteristics about pattern identification of the whole bodys condition and signs of abdominal palpation. 6. In terms of the effects of herbal drugs, Chinese traditional medicine attaches great importance to the experiential efficacy of the herb, and Japanese traditional medicine is taking a serious view of the effects of experimental medical actions.

• (The)Study of the Eastern Classic
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• no.71
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• pp.71-98
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• 2018

This study is aimed to figure out the way Yoon Hee-sun perceived the real situations of the society under the Japanese ruling and responded to overcome difficulties in the process of anti-Japanese independence movement. Yoon Hee-sun played an important role as a female activist of the righteous army movement in Kangweon-do and Manchuria. She was a daughter-in-law of Yu Hong-seok, wife of Yu Jae-won, and mother of Yu Don-sang. Three generations of her family had taken the lead in anti-Japanese independence movement. The Yus belonged to a school of 'Hwaseo' and devoted their lives to the independent movement based on the thought of 'wijung chuksa sasang', which means 'defending orthodoxy and rejecting heterodoxy'. They desired to go back to the past and recover as it was rather than building a new society. Therefore, their fights against Japan's invasion were not for establishing a modern nation-state but for recovering the royal authority of the existing order. Both her maiden home and her in-laws belonged to a school of 'Hwaseo' and Yoon Hee-sun couldn't go out of the boundary of her family background. Also, the motivation of her participation in the righteous army movement was based on the confucian values such as loyalty to the king, filial piety and fidelity. In particular, she possessed a high level of self-awareness not only as a wife but also as a woman. On the basis of this, she faced up to reality. For the more effective way of revolt against Japan's invasion, she determined to change the perception of women identified only as a wife of somebody. She thought her duty was to enlighten women through 'education'. As a result, manifestoes and songs supporting the righteous army movement were used as a powerful method.

• Korean Journal of Acupuncture
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• v.27 no.4
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• pp.25-34
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• 2010

Objective : This paper introduces a unique meridian theory developed by Japanese philosopher Yuasa Yasuo. Method : His meridian theory is well organized in his philosophy, so we systematically review his major works and philosophy from which we systematize his meridian theory. And we critically examine it with current studies. Results and Conclusions : He tried to overcome Cartesian mind-body dualism by Eastern thought and newly developing neurophysiology. He articulated "body scheme" from human information systems, primarily nervous system and meridian system, which regulate physiological functions. It consists of 1st external sensory motor circuit, 2nd circuit of coenesthesis, 3rd emotion-instinct circuit and 4th circuit of unconscious quasi-body. Meridian system is the 4th circuit, through which he thought various affect(emotion) flows. Based on the relationship of emotion-autonomic nervous system- meridian-skin, he tried to confirm the existence of meridian system. His theory illuminates mind-body problem and emotion-meridian relationship in traditional East Asian medicine.