• Journal of Korean Medical classics
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• v.28 no.4
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• pp.57-63
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• 2015

Objectives : Through the analysis of the harmonization(和) thought in Traditional Chinese culture, and then excavate the theory and application of Harmonization Method(和法) in Huang Di Nei Jing(黃帝內經) and Shanghan Zabing Lun(傷寒雜病論). Methods : We find the harmonization(和) means harmony and neutral in traditional Chinese culture, including the harmony of society, the harmony of the mind and the body, and so on. Results : Huang Di Nei Jing(黃帝內經) emphasized the health status is moderate, the disease state is unbalance, preserving our health should keep the yin-yang equilibrium, treating disease should reestablish the equilibrium status, which establish the foundation of the theory of Harmonization Method(和法). Shanghan Zabing Lun(傷寒雜病論) created the methods of settlement and harmony, which is a precedent for the wide application of Harmonization Method(和法) for future generations, including to reconcile the interior-exterior and yin-yang, to harmony the ying-wei and qi-blood, to reconcile the activities of qi of internal organs. Conclusions : The harmonization(和) is the ideological foundation of the theory system of TCM and the Harmonization Method(和法). The Harmonization Method(和法) is an important treatment method for clinical practice of Traditional Chinese Medicine.

• Proceedings of the Ginseng society Conference
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• 1988.08a
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• pp.133-138
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• 1988

The traditional concept of ginseng quality was investigated in relation to historical experiences. traditional quality measure and mordern analytical method. The traditional concept appears to be based on the original Korean thought of oneness in life and universe. The outside appearance such as shape and size in traditional quality measure includes the inside quality. Since certain shape and size define specific tissues. cells and biologically active substances in cells the traditional measure will he a map for analytical method to find active principles. Traditional method suggests that the balance among biologically active compounds seems to he more important than the large amount of one active compound and that the mode of active compounds in ginseng for the homeostasis of human body is the multicompound to multitarget system. Traditional method strongly suggests the importance of nitrogen compounds. especially soluble protein and heat stable protein for the balance of active principles since nitrogen compounds are more abundant in the central part (xylem-pith) that grows faster than the outer part (cortex-epidermis). The balance of physiologically active principles appeares to be meaningful in relation to the difference in traditional use of Panax species.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.119-128
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• 2015

The purpose of this study was to look at the Jungeun-sasang(中隱思想) and garden of Bai Juyi in the perspective of landscape architecture and inquiry the meaning of Bai Juyi's construction activities, thought shown in his gardens, and how his construction method influenced later and the result is as follows. First, the 'Jungeun-sasang(中隱思想)' of Bai Juyi improved the Eunil-sasang(隱逸思想) and the birth of 'Jungeun-sasang(中隱思想)' became a clue to be developed up to the garden art. In addition, different from before that built gardens hiding in mountains, it prepared the turning point to build gardens in cities. Second, the space principle of 'paradise' shown in the garden of Bai Juyi was a means and principle to absorb the nature such as positioning rocks, formation of mounds, and positioning of flowers in the limited and small spaces different from previous gardens of splendid and magnificent. The garden became not only outer scene but also the 'Simwon(心園) that reflected the inside world. 12) Third, the gardening act and thought appeared in the poem of Bai Juyi were expressed in pictures and his own gardens as his poem was borrowed and quoted. As a result, Bai Juyi's literary view on the art and thought prepared the base in the popularity of literary gardens and forming of characteristic styles through practical activities that he managed his own gardens. Forth, Bai Juyi's level of Confucianism realization and delicate aesthetical consciousness gave meanings to the scene of gardens through the discovery of the fusion of mountains and creeks, ways of adding, and the aesthetical consciousness of Taihushi(太湖石)and influenced in the forming of garden culture later on.

• Journal of the Korean Society of Food Culture
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• v.3 no.2
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• pp.125-133
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• 1988

In recent years, Korean traditional culture has been reviewed in many ways. And Great efforts have been made to form a culture suitable for the Koreans. With these tendencies, the interest in Korean traditional foods has been greater. So this paper is intended to identify and analyze the kinds, materials and cooking processes of the rice cakes needed for ancestral worship rites in the court of Choson Dynasty. The work is centered around the Tae-sang-ji written by Lee kun-myong in 1873-the 10th year since king kojong's coming to the throne. And we study such literatures on foods and cooking processes as Kyugon-si-ui-bang, Yo-rok, Jungbo-Sallim-Kyungjae, Kyuhap-Chongso, Si-ui-jon-so and so on. The results are compared and analyzed. Cooking processes and materials of Korean rice cakes in Choson Dynasty were various and had traditional characteristics. Rice cakes necessarily needed for various rites were called pyun especially when they were used for ancestral worship. And many different kinds of Pyun were used according to seasons. There were nineteen kinds of rice cakes used for ancestral worship in the court: Gu-i-Byung, Bun-ja-Byung, Baek-Byung and so on. The six; Gu-i-Byung, Bun-ja-Byung, Sam-sik-Byung, Yi-sik-Byung, Baek-Byung and Huk Byung were essential for the great rites at Jong-myo and Young-nyung-Jeon and so they were highly thought of. Main materials of these six were rice, glutinousrice, sorghum and wheat flour. Cooking processes of the rice cakes above mentioned can be classified into frying, beating, boiling, steaming, etc. Powder for covering rice cakes was made of bean, pine nut, sesame and red bean, of which bean was made the greatest use of. If was very wise of them to use these kinds of powder, for they supply protein and lipid of which rice cakes are destitute and they also add colors and good tastes to rice cakes. But Korean traditional rice cakes are less used as the thought of rites has changed and various kinds of desserts have been developed. And yet there is no denying the fact that even now rice cakes play a great role in traditional formalities.

• The Journal of Korean Medical History
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• v.21 no.2
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• pp.29-39
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• 2008

"濟衆立效方" is the oldest Koryo dynasty medical document known to date. Despite its historical importance, due to the absence of its original copy, its true characters could not be understood. Through comparison of the many documents that cited 濟衆立效方, it could be found that 濟衆立效方 can be classified into two parts based on its contents and form. In Chinese medical texts, neither the name 交效散 nor any similar prescription is mentioned. 濟衆立效方 was the first in suggesting the usage of pine needles and salt for fomentation and not for internal use. Thus 交效散 can be thought of as the oldest indigenous prescription preserved in Korean history. 濟衆立效方 conveys records of the combination of the ancient origin pine needle fomentation and the creative addition of salt.

• International Journal of Costume and Fashion
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• v.8 no.2
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• pp.32-49
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• 2008

The Torajan people who started to receive increased attention from the 1990 are one of the many ethnic groups of Indonesia. This paper intends to examine Torajan Ceremonies practied today in the modern world, driven by the Torajan people's age-old perspective of life and death (and the world after) that comes from their background on traditional lifestyle and (animated) folk religion/belief. It focuses on the ceremonial Dances, which is one of the most important element in Torajan Ceremonies, and gain deeper insight through its costumes and ornaments which traditionally revealed the social status of hosts and performers. In ceremony, the most important division is the classification of ritual into Aluk rampe matallo(life facing ritual ) and Aluk rampe matampu? death ritual). So Traditional Toraja dances may be classified into two genres: life related ritual dances and death ritual dances. Especially the funeral ceremonies in Toraja has been rather more famous on its spectacle aspect to outsiders however its relationships to the broader theme of Torajan Ceremonies and ceremonial dances are very less known and sources on this topic are also very scarce. Fortunately, I was able to witness one of such an ritual event. I did see one kind of the funeral rituals which is the most dramatic and symbolically rich performances in Toraja. Here, a brief account of its will highlight some dimension of ceremony, personfood, and potency in Torajan thought and action.

• Journal of Industrial Technology
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• v.30 no.A
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• pp.119-126
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• 2010

The special characters of traditional architecture has been formed suitably correspond with the purpose of usage and function, which was influenced with various environmental factors such as natural, social, physical, cultural and thoughtful. There was some differences in building placement and space composition according to the regional character such as climate, customs, and a gap of convention (long-established custom) and one's social position system and custom character of family. However, the essential characteristic of traditional architecture are nicely contain the era's architectural character. But these characters are developed or extinct according to the environmental factors. This paper is looking for the elements that formed social cultural element and background architect's thought. And, with the historical background, there are looking for Occupation. A traditional architecture had been formed correspond with the purpose of usage and function, which was influenced with physical nature environment elements such as regional character, climate, customs and social cultural environment elements such as government, economy, society, culture and thoughtful elements.

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.235-255
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• 2010

Previous studies "Dong-uibogam(東醫寶鑑)" or "Dong-uisusebowon(東醫壽世保元)", Korean medical text written in the 16th/19th century, have focused mainly on his theories of Daoism and Neo-Confucianism or Post-Confucianism. This Study suggests that the "Dong-uibogam" and "Dong-uisusebowon" were the scholarly products of the Early Modern Neo-Confucians during the Joseon Dynasty period. These Early Modern Neo-Confucians ruled the dynasty rationally, and edited books on medical science, one of which were the "Dong-uibogam" or "Dong-uisusebowon". In these books, religious aspects of Daoism was excluded because these elements were not in agreement with medical science or Neo-Confucianism. The "Dong-uibogam" and "Dong-uisusebowon" were also translated into the Korean vernacular script based on an obligation to govern the people. This was example of Confucian enlightenment which was Early Modernity of "Dong-uibogam(東醫寶鑑)" or "Dong-uisusebowon(東醫壽世保元)" thought.

• Journal of the Korean Society of Food Culture
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• v.21 no.2
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• pp.107-115
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• 2006

The purpose of the study was to investigate the perception and the knowledge of the Korean traditional foods in elementary school students. For the investigation, 373 fifth-grade elementary school students in Incheon were surveyed by a questionnaire, and the data were analized by the SPSS 10.0 program. The result showed that 85% of the surveyed schoolchildren showed the interest in the Korean traditional foods. It also revealed that female students are more interested in the traditional food than male students and the children of the career woman are more interested than those of the housewives. As for the motive of their interest, 39.7% of the subjects answered 'through mass media'. Male students and the children of the housewives got the interest through their mother, and female students and the children of the career woman got the interest through their hobby of cooking food. Among the traditional foods, 76.4% of the children designated kimchi as the most proud traditional food. As for the reasons of reducing traditional food use, 39.9% of students responded because of 'not-tasty' and 28.7% of students replied because of 'not enough time to cook'. But 62.2% of the subjects thought the traditional foods should be more used in the future. As for the succession and development of the traditional foods, 33.8% of the subjects said it should be carried out by the family. The basic knowledge score of the traditional foods was 5.78 on a scale of 10, which showed relatively low level. The lower their basic knowledge, the less their interest in the traditional foods was. The samgyetang, ogokbap and bindaetteok were the most perceived traditional foods. The cheonggukjang, nabakgimchi and jindallaehwajeon were the foods they had seen, but the they didnot have heard or seen the others. Among the traditional foods, susugyeongdan, jindallaehwajeon and dasik were more perceived by the schoolchildren in the rural area than those in the urban area. The jindallaehwajeon and dasik were more perceived by female students than by male students. Therefore, in order to make elementary schoolchildren take the traditional foods with pride by increasing their perception and knowledge of them, the family should give them many opportunities to eat traditional foods. The school also should try to establish a cooperative relationship to the family of schoolchilderen and use more Korean traditional foods in the school's meal program. Furthermore, the society's concern and support are necessary and also the role of mass media, which have great influence on children, is important.

• Journal of Korean Medical classics
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• v.28 no.3
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• pp.1-26
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• 2015

Objectives : An atlas of tripple energizer affords to make us understand what the ancients thought it shaped. Methods : All pictures of it were picked out from traditional east Asian medical books where the atlas of every organ had been inserted. To be sure what it shaped, they were classified according to shape. Results : Shang Han Lun Tiao Bian(傷寒論條辨) has been one of the 4 books that shows it in the entire atlas drawing all organs in traditional Chinese, Korean and Japanese medical books. 14 books have a picture of it, while 18 books have an atlas of each organ except it. Since its multiple functions could not be expressed on a canvas at once, it had 6 different shapes, including the picture in Shang Han Lun Tiao Bian. Conclusions : Most of them were more representational or conceptualized than realistic, because ancient people had drawn it to inform the various functions, rather to show the actual feature. As anatomy went out into the east world, the more actually it was drawn, the further it was away from the own purpose.