• 대한한의학원전학회지
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• 제26권4호
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• pp.281-290
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• 2013

Objective : The medicine originated from Taoist tradition which identifies itself with medicine, making a harmonic combination between taoist theory of life fostering(養生論) and confucianism was a everlasting task for Ru-Yi, Li-chan who attach great importance to Confucian-medicine. Differing from the ideological background of precedent medical theorists, made his own confucianism the main theory of medicine. I think we need a rational reflection over these issues and am trying to focus on it. I hereby analyse the Ru-Yi, Li-chan's viewpoint on Taoism since after Ming(明)-dynasty during which his theoretical ideology has bloomed in chinese medicine. Method : I analyze the sentences in Li-Chan's Yisuerumen(Medical beginner's book, 醫學入門) From the perspective of Confucianism and Taoism. Result & Conclusion : Li-Chan understood Taoism from the viewpoint of Confucian medicine. Thus, He accepted the life-fostering of Taoism from the point of Confucian-moral cultivation. He emphasized the role of the Xin(mind, 心) and he was rejected Taoist mysticism. He interpreted Medical classics-Huangdineijing(黃帝內經) from the perspective of the Confucian classics and understanding of each other was similar position. Because he was a Confucian scholar and medical scientists.

• 대한한의학원전학회지
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• 제29권4호
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• pp.17-36
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• 2016

Objectives : This paper seeks to study the provenances of 10 Symptoms of Para-cold damage from Yixuerumen, and discovers the rationality and originality of para-cold damages recognized by Li Chan. Methods : The paper looks through the books referenced by Yixuerumen to investigate the source text for Yixuerumen's Para-cold Damage chapter, and the contents of the referenced books will be compared to that of Yixuerumen. Results : The sources of the 10 symptoms of para-cold damage from Yixuerumen Chapter of Cold Damage can be traced to Leizhenghuorenshu (expectoration, indigestion, rising temperature due to lack of energy, and beriberi), Wang Zhen's Shanghanzhengzhimingtiao Xinzengxuleishanghansizheng(the infection in a boil, blood sattis, caused overexertion, and pox), and Liu Chun's Yujiweiyi's chapter on Common Cold. Here, Li Chan made his own addition of internal damage and damage of overworking. Li Chan seems to have considered para-cold damage not as a type of cold damage but as a "concept relative to the broader range of cold damage." In reflection of this understanding, Li Chan limited the number of categories to ten in accordance with the developmental trace leading from Leizhenghuorenshu to Shanghanzhengzhimingtiao. When we understand para-cold damage as a "concept relative to the narrower range of cold damage," it could be used as a mean as for "Wenbin diagnosis," but Yixuerumen's para-cold damage is only utilized for the "diagnosis of a broader concept of cold damage." Conclusions : Li Chan deserves credits for his academic rationality and originality displayed by the method he used to form para-cold damages where he used real cold damage and para-cold damage as principles, by the division of para-cold damage symptoms into ten provenances, by the creation of the concept of para-cold damage, and by his broad collection of prescription and treatment corresponding to each type.

• 한국세라믹학회:학술대회논문집
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• 한국세라믹학회 2000년도 춘계총회,특별강연,심포지움,연구발표회
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• pp.74.1-74.1
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• 2000

• 대순사상논총
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• 제19권
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• pp.99-124
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• 2005

The Korean Buddhism during the unified Silla era, was dominated by Huayen doctrine, which was developed by Uisang(義相) (625-702) and his disciples. During 8th century, many Korean monks visited China to study Chan Buddhism(禪). After they came back to Silla, they started to criticize Huayen philosophy as a doctrinal Buddhism (Jiao教). Their criticism depended on Chinese Chan Buddhist teachings. Korean Chan monk Sunji(順之), a 9th century, was different from other Chan monks in Silla who were trained in China. His teachings are found in the volume20 of "Zutangji"(祖堂集). Although it is based on Chan thought, it has many doctrinal explanations and interpretations. The conventional studies could not clearify the basis of his philosophy. As my research revealed, his teachings were based on the Huayen doctrine of Chinese Huayen monk Li Tongxuan(李通玄) who lived in 7th 8th century. One of his doctorine is "San shen yuan jung kwan"(三聖円融観). It means the unify of three Holies(三聖) Vairocana Buddha(毘盧遮那仏), Manjusri Bodhisattva(文殊菩薩), and Samantabhadra Bodhisattva(普賢菩薩). Monk Junshi used this theory in his teachings. As mentioned above, "Sunji Hwasan's teachings" included by the "Zutangji"(祖堂集) volume 20 is important as what offers a new viewpoint when exploring the relationship between the Chan and jiao in Silla in the 9th century.

• 한국세라믹학회:학술대회논문집
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• 한국세라믹학회 2000년도 춘계총회,특별강연,심포지움,연구발표회
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• pp.58.2-58.2
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• 2000

• 한국세라믹학회:학술대회논문집
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• 한국세라믹학회 2003년도 춘계총회 및 연구발표회 초록집
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• pp.115.2-115
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• 2003

• 한국세라믹학회:학술대회논문집
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• 한국세라믹학회 2002년도 추계총회 및 연구발표회 초록집
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• pp.173.2-173
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• 2002

• Korean Chemical Engineering Research
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• 제47권1호
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• pp.84-88
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• 2009

Al이 치환된 $LiMn_2O_4$ 미세 분말을 구연산과 에틸렌 글리콜이 첨가된 분무용액으로부터 분무열분해 공정에 의해 합성하였다. 구형의 형상, 다공성의 구조 및 마이크론 크기를 가지는 전구체 분말들은 $800^{\circ}C$ 이상의 후열처리 온도에서 마이크론 크기 및 균일한 형태를 가지는 $LiMn_{11/6}Al_{1/6}O_4$ 분말들로 전환되었다. 후열처리 온도가 $700^{\circ}C$ 일 때 $LiMn_{11/6}Al_{1/6}O_4$ 분말은 94 mAh/g의 낮은 초기 방전 용량을 가졌다. 후열처리 온도가 $750^{\circ}C$에서 $1,000^{\circ}C$로 증가함에 따라 $LiMn_{11/6}Al_{1/6}O_2$ 분말의 초기 방전 용량은 103 mAh/g에서 117 mAh/g로 변화하였으며, 후열처리 온도 $750^{\circ}C$에서 최대 초기 방전용량을 가졌다. 반면에 후열처리 온도 $900^{\circ}C$에서 얻어진 $LiMn_{11/6}Al_{1/6}O_2$ 분말들이 좋은 사이클 특성을 가졌다. 전류밀도 0.1 C에서 70 사이클 충방전 후에 $LiMn_{11/6}Al_{1/6}O_4$ 분말들의 방전 용량은 107 mAh/g에서 100 mAh/g으로 감소하였고 93%의 사이클 효율을 유지하였다.

• 한국자기학회:학술대회 개요집
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• 한국자기학회 2008년도 Asian Magnetics Conference
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• pp.88.2-89
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• 2008

• 한국영재학회:학술대회논문집
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• 한국영재학회 1994년도 The Third Asia-Pacific Conference on Giftedness
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• pp.164-176
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• 1994