• Journal of Korean Philosophical Society
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• v.146
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• pp.219-243
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• 2018

In both the East and the West, the most classical question in classical philosophy was, "What is truly a human virtue and a good man?" A good man realized a human virtue. A good man was composed of mind and body. The question is harmony of mind and body. This article aims to articulate the terms related on Mind and Body in Confucian analects. We analyzed the terms related to Mind (mind, mind-heart, human nature, feeling, will etc) and we analyzed the terms related to Body (body, self, ki etc). Confucius's Theory of Mind and Body Relation focus on self-cultivation and revelation of universal virtue. Chu-his(1130-1200)'s commentary of the terms related on Mind and Body in Confucian analects is based on Heaven's principle vs. man's desire. He advanced the theory of the human mind and moral mind on the bases of Li-Ki. Dasan(1762-1836) deconstructs the mind-law of 16 characters and the theory of Li-KI. He argues that the human mind and moral mind coexist as a servant and a master. Dasan insists that the human mind is controlled by the moral mind but he wants to reconstruct the new theory of mind-body, mind-heart.

• The Journal of Korean Philosophical History
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• no.57
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• pp.9-30
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• 2018

The paradigm of existence and recognition was changed in the context of modernity in Choi Han-gi's thought, in which the resource of all things and all affairs was not li but ki and li could be guessed from ki. And there are lis in the sphere of recognition as well as in that of existence in Choi Han-gi's thought, which might be different from traditional thought system such as Neo-Confutionism. li is called Yuhaenguili in his ontological theory and Chucheukuili as one epistemological part. At anyhow there are many lis, which may be approached as the meaning of mechanism, in his philosophy. Besides there are, not only ontologically but also epistemologically, energetic factors, named as Unhwaki, whch are generating, moving, changing and altering. In his Kihak as an ki categorical thought, above all one's experience is of importance. He believed moral act, for example the expose of saving mind that was called Cheukeunjisim by Mencius, could be derived from social experience or contact. And he thought that the recognition of moral act might be achieved by the action of mysterious energy names as sinki of the essence of mind. Like these aspects, all things and all ones have their active, movable, and changeable natures in the sphere of both existence and recognition in Choi Han-gi's thought. In this way he got out of the previous ideas and presented practical and modern way of life to us.

• The Journal of Internal Korean Medicine
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• v.18 no.1
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• pp.255-269
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• 1997

This study has been carried out to investigate the cause, pathological mechanism and treatment of CVA in Youmunsachin(儒門事親), written by Changjongjung(張從政) The results were follows : 1. The cause of CVA in Youmunsachin(儒門事親) was quotated from the theory of Naekyung(內經), Guel-eum-pung-mok(厥陰風木) and exogenous wind evil(外感風邪) on weakness of human body. 2. The pathological mechenism of CVA was that flows of Ki(氣) were obstructive, or executive heart(心) suppress lung(肺) and weakened lung(金) did not control liver(肝), executive liver brought to Gan-pung-nae-dong(肝風內動), and he thought that onset of CVA was frequent in 3nd, 4th, 9th. 10th, 12th lunar month. 3. In treatment of CVA, Han-to-ha-bub(汗吐不法, sweating vomiting passing stool method to remove evil) was used. His treatment was divided into ten sweating vomiting passing stool method by medication for internal use, one vomiting method by medication for external use and one sweating method by using acupuncture. 4. In treatment of CVA, when emergency time, vomiting and passing stool method were used, and then, method of Yangheulgeopung(養血祛風), Chungeulgeodam(淸熱去痰), Pyorissanghae(表裏雙解), Whalheultonglak(活血通絡) was used. 5. In the form of prescription, he used the form of Hwan, San(丸, 散), and he used toxic agent frequently.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.85-99
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• 2009

This book was completed in the 33rd year of Gang-hui-gapsul(康熙 甲戌) in the Cheong(淸) dynasty(1694), and was first inscribed in the 55th year of Geonryung(乾隆). In this first edition named 'Daechudangbon(大雅堂本)', his descendant Jinbonghui(陳鳳輝) wrote the postscript. There are also other editions such as 'Ga-gyeong-ganchwihyeondangbon(嘉慶間聚賢堂本)', 'Wimundanggeonsangbon(緯文堂巾箱本)' and 'Guangseo-ganseonseongdangbon(光緒間善成堂本)' Second, this book was called "Oe-gwabirok(外科秘錄)" and used the pen name 'Gibaekchunsasojeon(岐伯天師所傳)'. There are 16 volumes in total. The beginning of volume one, is a drawing of the 14 meridians. Volumes 1$\sim$4 are on the symptoms and treatment of abscesses and sores and ulcers[癰疽瘡瘍]. Volumes 5$\sim$13 are on surgery, dermatology and 156 diseases such as wounds by contusion, sharp objects and insects and beasts[跌撲, 金刃, 蟲獸傷]. Volumes 14$\sim$16 list the internal treatments, external medicine, acupuncture and moxibustion and surgery of sores and ulcers. Third, the book stressed early detection and treatment of diseases, emphasized inner resolving[內消] being cautious about using medicine, and further deepened the syndrome differentiation and treatment[辨證施治] of sores and ulcers[瘡瘍] by dividing fire toxin(火毒) into Eumhwa and Yanghwa(陰火/陽火). Also, it established the cause of sores and ulcers development as the deficiency of Gi(氣) and blood[血] and focused especially on the liver and kidney's involvement in the process. It also asserted that the pathogen[邪] is the tip[標], so one should eliminate and reinforce[攻補] to balance it out. The sore and ulcer surgery[瘡瘍外科] part is mostly based on detoxifying[解毒] and resolving[消散]. Although the meridians were mentioned, they were not emphasized, while moxibustion treatment of sores and ulcers[瘡瘍] were thoroughly analyzed. Also, of all 550 formulas in this book, 90% are experience-based which frequently use Geum-eunhwa(金銀花), Pogong-yeong(蒲公英) and Jahwajijeong(紫花地丁). The usages are unique, and the formulas have good adaptability. The symptoms of the diseases are explained first, followed by according main and sub treatments.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.18 no.2
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• pp.121-136
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• 2014

Objectives For the excellent differentiation of syndromes, we study on the individual characteristic factor by the inspection of body shape. Methods To the subject of diagnosis special books and diagnostics textbook of korean medicine, we arrange the individual characteristic factor by the four methods of diagnosis. Results The individual characteristic factor analyzed by the inspection of the body shape in the "Huangdineijing 黃帝內經" and "Donguisusebowon 東醫壽世保元" was observed stereotyped. The inspection of the body shape means to diagnose the patient by examining the individual physical conditions of the patient. The body depends on visceral essence to nourish, while the functions of the viscera and the conditions of visceral essence may be reflected by the body. The inspection of individual physical strength and weakness may enable one to know the functions of the viscera and the conditions of ki(氣) and blood. And also the inspection of local regions is used to closely examine some regional areas to obtain necessary clinical data on the individual characteristic factor. Conclusion As the results, the individual characteristic factor by the inspection of body shape is very important item of the four methods of diagnosis(四診) and the differentiation of syndromes(辨證). And therefore the process on four methods of diagnosis and differentiation of syndromesis is necessary to divide the signs of individual characteristic factor and the signs of disease.

• Journal of Korean Medical Ki-Gong Academy
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• v.17 no.1
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• pp.24-51
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• 2017

Objective : The purpose of this study is to introduce Whidam's Su-Gi therapy(WST.) as a remarkable traditional manual therapy. Main subject : WST. is a traditional manual therapy from Do-In(導引) An-Kyo(按蹻) that treats disease by controlling Gi(Gi-Gong therapy). It makes treatment effects by pushing Sa-Gi(邪氣) which becomes aggregation-accumulation(積聚) to right places by using pointillage, stroking, and rubbing with doctor's focused intention(意念). The cervical spine connects body and brain, so treating cervical spine could be a foundation of all treatment. Discussion : WST. is a manual therapy that treats not only muscles, nerves, vessels, joints but also Oriental medicine concept-meridian, acupoint and Gi(氣). Conclusions: 1) WST. is a traditional manual therapy using Gi-Gong, 2) WST. changes Sa-Gi(邪氣) into Jung-Gi(正氣), which means curing aggregation-accumulation(積聚), 3) Cervical WST. treats a passage that connects upper and lower parts of human body; heart and brain, and 4) Cervical WST. is a treatment to activate So-Ju-Cheon(小周天), which controls human body immunity.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.9 no.4
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• pp.135-143
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• 1989

The experimental study on the shape and behavior of bubbles in U-tube deep shaft of 32m has been performed. According to the results in this paper, the equivalent spherical diameter of bubbles was 0.422-0.722cm and the shape of bubbles was almost ellipsoidal for bubbles to be generated ta single-orifice of diameter 0.06cm in the downcomer of the deep shaft system. Gas hold-up and gas-liquid contact area of bubbles in the deep shaft was decreased in accordance with depth, Also downcomer velocity of bubbles was slower than circulation velocity of liquid and riser velocity of bubbles was fast than circulation velocity. The bubble-size-distribution of bubbles in the deep shaft was the logarithmic probability distribution. The number of bubbles in the deep shaft was decreased in accordance with depth and the number of bubbles in the downcomer is more than the bubbles in the riser.

• Journal of Acupuncture Research
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• v.21 no.3
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• pp.283-302
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• 2004

Background : Angiogenesis is the proliferation of a network of blood vessels emanating from pre-existing vessels, supplying nutrients and oxygen and removing waste products. Angiogenesis occurs in a variety of normal physiologic and pathologic conditions and is regulated by a balance of stimulatory and inhibitory angiogenic factors. Excessive angiogenesis should be suppressed. However, if blood supply is insufficient, it should be encouraged. Hyul-Mek(血脈) or Hyul-Rark(血絡), known as blood vessels in western medicine, is deeply related to Chung-Ki-Hyul(精 氣 血). The goal of this study is to review the effects of herbal medicines on angiogenesis that is involved in wound healing and enhancement of blood supply. Methods : We conducted a systematic and comprehensive literature search for the identification, retrieval, and bibliographic management of independent studies to locate information on the topic. A computerized search of the published literature of Korea(KISS, RISS), China(CNKI), Japan(Kampo medicine, etc), and western countries(MEDLINE) was performed, and further supplemented with manual searches of print sources(1999 to 2003). Results : The herbal medicines with angiogenic activity were mainly found among herbs that carry replenish Shin-Cheng(補腎益精), foster Eum and improve the circulation of blood(養陰活血), or warm and circulate Kyung-Rark(溫經通絡). In particular, herbs with improve the circulation of blood and clear blood(活血化瘀) activity contain a significant amount of tannin, saponin, and pyrazine. Conclusion : Replenish Ki-Hyul(補氣血) and circulate Kyung-Rark(通經絡) could contribute to the induction of angiogenesis because various growth factors and proliferation, differentiation, and migration of vascular endothelial cells are involved in angiogenic activity.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.32-40
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• 2017

The introduction of neo-Confucianism as the ideological foundation of Joseon, and its root Confucianism have become the origin of the life, scholarship and ideology of the Korean people. Additionally, it was considered the best to follow the teachings of the discipline's advocates including Confucius (孔子), Mencius (孟子), Zisi (子思), ZhuXi (朱子). Among these teachers, ZhuXi was the one who overtly presented the way of self-discipline, of which goal lies in attaining the character by the manifestation of vitality (氣 ki) and rationality (理 i) and contemplating on them. As he regarded natural places with mountains and waters as stages and tools for practicing toward the enlightenment, Confucian scholars in Joseon also followed his example in the spirit of honoring and studying ZhuXi (尊朱子, 學朱子), which became the basic thoughts and practical philosophy among them. Ryu, Junggyo, the neo-Confucian dogmatist, was no exception to applaud the nature, as he designated and ruled Okgye Gugok. On the basis of these backgrounds, this study aims to estimate the geographic places of Okgye Gugok, which was set by Ryu, Junggyo, a Confucian scholar in late-Joseon period, by collecting and analyzing the basic data, starting from Gareung-gun Okgye Sansugi(嘉陵郡玉溪山水記) which is the primary text authored by Seongjae Ryu, Junggyo. The literature study is followed by ten field trips to the estimated locations of Okgye Gugok, and verification of the estimations by three locals who were born and raised in Okgye Gugok. Coordinates and photographs were obtained as spatial data for each location of nine Gok(曲) estimated through this study. They will serve as a primary and critical data for story-telling and tourism resource in Okgye Gugok. The significance of this study is that it provides the primary data for designating the locations of Gok(曲) in Okgyeo Gugok.

• (The)Study of the Eastern Classic
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• no.54
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• pp.349-386
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• 2014

Noju Oh Hui-sang(1763-1833) is one of the neo-Confucian scholars representing with Hong Chik-pil the Kiho-Nak School from the late 18th to the early 19th century. He did sincerely not only succeed theories of Kiho School originated from Yulgok, but also strengthened the main view of the Nak faction by clarifying the theoretical stance of it derived from Kim Chang-hyop. Not only he does suggest critical points of view against Ho faction in terms of Horak Controversy, but also criticizes heterodox account, which raised by an inner circle of Nak faction. In this vein, Oh established the neo-Confucian ways of realization of morality and ideal society by setting up his own points of view on mind and bright virtues that are followed by various issues of Horak Controversy. My paper will examine the values of Oh's account of Nature-Principle in the light of intellectual historical context by paying a special attention to his critical views of Ho faction. Oh's main idea is how to systematize practical foundation of realizing morality. Thus, he wants to theoretically explain both the practice of morality and the reality of pure moral mind in order to establish concrete practices of them in the real world. In doing so, he pays attention to mutual inclusive relationship between Principle and Matter(ki:氣). The mutual inclusive relationship between them can be exactly applied into the relationship between mind and Nature. So, the realityof moral principle explicitly implies the pure goodness of moral agency. Furthermore, his elucidation of logical relationship between mind and Nature and its values via the ontological understanding of them is to set up a system of cultivation, i.e., realizing practical foundation of pure moral mind. In conclusion, we can evaluate that Oh's account of Nature-Principle, at least, aims not only at establishment of moral agency and its reality in a theoretical dimension, but also at a guarantee of their realization in the world.