• Journal of Science of Art and Design
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• v.6
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• pp.100-118
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• 2004

Mi Fu, who was associated with Wen Tong, invented the Mijoem Technique (Dotting Technique) in landscape painting with his son Mi Youren. His landscapes, which referred to Dong Yuan's landscape technique and was inspired by the scenery of Jiang Nan, illustrate the mood of a cloud-covered foggy landscape by liberally applying dots with ink. 'Chunsansoesong' which is considered done by Mi Fu, clearly shows the virtues of ink painting's spreading, absorbing and omission techniques. This simply rendered landscape - whose mountains and hills are wrapped in both clouds and fog - displays exquisiteness by using small dots. In 'Chunsansoesong', the characteristics of Song painting: a 'vital energy', a 'poem within the painting', a 'beauty of margin', a 'beauty of one brush stroke, and a 'display of inner meanings' are implicatively expressed This is because it's simple but connotatively delineative. There is the characteristic of a 'poem within the painting' when analyzing the both fragmented and combined 'Chunsansoesong'. The margins support an imaginative space as the height of the mountains get higher which result in deepening both the width and depth of the landscape space. Furthermore, the soft thickness of ink, clouds, pine trees, and pavilion evoke delineative feelings and a desire to write a poem Every thing in 'Chunsansoesong' is enveloped in both clouds and fog regardless of its distance and this delivers boundless feelings of Oriental mystery and urges a desire for 'writing a poem'. The pavilion that faces the cloud and fog-bound mountains especially flames the poetic urge further by inducing viewers' poetic imaginations. As we reviewed above, 'Chunsansoesong's cloud and fog-covered landscape is a good example that clearly showcases the characteristics of a 'Poem within the Painting'.

• Journal of Korean Medical classics
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• v.20 no.4
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• pp.251-265
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• 2007

This study is a research on the etiology in Wu Youke's wenyi theory. In regard to the etiology of epidemic disease that had been spread on a very large scale at that time, Wu Youke denied the traditional theory which urged the irregular change of climate as the cause of epidemic disease, and proposed the concept of 'zaqi' which was considered by him to be something that could be the real cause of epidemic disease. And He treated the wenyi disease as something that has the same meaning with wenbing, so his concept on wenbing was basically the thing that treats 'zaqi' as the fundamental cause of wenbing and treats the concept of 'wen(溫)' as an environmental cause that could help activate the virulence of 'zaqi'. Such concept like this was the thing somewhat different from the traditional etiological theory that considers the change of climate as the principal cause of waigan(外感)-disease, and it must for the most part have been originated from the experience of Wu Youke himself. But this study, in contrast, based on the thing he denied the traditional theory on the irregular change of climate, has been done in the point of view that fundamental concept of his wenyi theory such as 'zaqi' was not only originated from his clinical experience but also from the influence of paradigm shift in the natural philosophy of that time. There had been so much change in cosmology and natural philosophy from the fundamental basis at that time, and the the most principal concept of it was that there always exists irregular faces in the change of nature. Such concept like this got into its stride from about 17th century, and it was expressed in the form of the severe criticism against the traditional natural philosophy. In regard to this, this study has outlined the academic thought of the leading scholars who made a significant progress in such a paradigm shift, and it includes the scholars like Wang Tingxiang, Wang Fuzhi, Hu Wei, Huang Zongxi, who played their role in the time of the latter period of Ming dynasty and the former period of Qing dynasty.

• The Journal of Korean Institute of Communications and Information Sciences
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• v.30 no.6C
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• pp.585-592
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• 2005

One of the most important things in the researches on diseases is to attach more importance to prevention of a disease and preservation of health than to treatment of a disease, also to foods rather than to medicines. In this context, the most significant concern in examining a patient is to find the presence of disease, and, if any, to diaguose the type of disease, after which a pharmacotherapy is followed. In this paper, various diagnosis methods of Oriental medicines are discussed. And ocular inspection, the most important method among the 4 disease diagnoses of Oriental medicines, is studied. Observing a person's shape and color has been the major method for ocular inspection, which usually has been dependent upon doctor's intuition as of these days. We are developing an automatic system which provides objective basic data for ocular inspection. As the first stage, we applied the signal processing techniques to automatic feature extraction of faces for ocular inspection. Firstly, facial regions are extracted from the point of frontal view, which was followed by extraction of their features. The experiment applied to 20 persons showed that frontal face regions are perfectly extracted, as well as their features, such as eyes, eyebrows, noses and mouths. Future work will seek to address the issues of morphological operation for a few unfinished extraction results, such as combined hair and eyebrows.

• Industry Promotion Research
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• v.6 no.1
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• pp.63-77
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• 2021

This study analyzed the impressional characteristics and commonality of the seven people who reached the final final in the 2020 TV Chosun Mister Trot contest, which is the result of the success of the entertainer through the impression. The analysis criteria were set by referring to the classic Ma-uisangbeob and the academic papers on Impressionism, and the faces of seven subjects were collected from the Internet and media. The results of the analysis showed that the following common points were found: First, hair was developed on both sides of the forehead rather than the development of the forehead, which is suitable for arts and physical education rather than studying. Second, most of them had eyebrow bones [the brains of the brain] and cartilage inside their ears was protruding, which is a type of success through effort, deciding on their own life. Third, the mouth was large, the lips were straight, and the neck was thick. This also showed the temperament and talent of artistic ability. Fourth, it developed greatly in the corresponding part by age. In conclusion, while the inherently innate features of facial features cannot prove all that is fatalistic, the characteristic elements of certain talents were clearly manifested. And what they were able to gain and be loved in the entertainment industry was the result of their own efforts beyond it. These results have implications that can be used to determine their talents or career paths in simple aspects.

• The Journal of Internal Korean Medicine
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• v.27 no.1
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• pp.188-196
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• 2006

Background: Ma-huang (Ephedra sinica) has been widely used to treat respiratory disease in oriental medicine for over a hundred years. Ma-huang preparations contain approximately 1.25% ephedrine alkaloids. Recently, the ephedra alkaloids have received much press lately due to adverse effects in those using whole extracts as 'dietary supplements' for weight loss or athletic performance enhancement, and these reports are troubling given the increasing use of Ma-huang by the general public. The purpose of this report is to determine the proper dosage to minimize adverse effects and maximize the potential curative value. Objectives : The object of this study was to find an effective yet low risk dosage of Ma-huang. Methods : The study was designed as a double-blind randomized placebo-controlled trial. The subjects of this study were 26 adults between 20 to 40 of age who agreed to participate in this study. They were allocated through randomization into three groups. Each group took three opaque capsules three times a day. A group (N=9) took one Ma-huang capsule and two placebo capsules, B group (N=8) took two Ma-huang capsules and one placebo capsule, C group (N=9) took three Ma-huang capsules. The total trial periods was two days. To compare the adverse effects of Ma-huang according to dosage, blood pressure and pulse were checked, and other adverse effects were assessed using a morning questionnaire, patient's global assessment scale and Wong-Baker faces pain rating. Results : The following result were obtained: 1. After taking 18 g of Ma-huang per day, pulse rate had a significant increase. 2. After taking more than 6 g of Ma-huang per day, palpitation would be increased significantly. 3. After taking more than 18 g of Ma-huang per day, tiredness would be increased significantly. Conclusion: According to the results, 12 g of Ma-huang per day will minimize adverse effects and maximize the potential curative value.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.35-77
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• 2016

All humans are subject to death, and this creates a motivation to construct theories regarding divine immorality (神仙思想) in order to satisfy the human desire (慾望) for eternal life (長生) and the avoidance of death(不死). In the concept of Earthly immortality (地上神仙) from Daesoonjinrihoe (大巡眞理會), devotees do not carry out their work in a deep mountain ranges far removed from human society. Instead, they cultivate themselves in Dao from within the human society (自身修道), chant incantation to benefit others, aspire towards immortal status (神仙), and promote harmony between divine beings and humans (神人調和) all without ever leaving human society. In the Yeoju Headquarters of Daesoonjinrihoe, members created a new place called a "Dojang (道場 temple complex)" to live as immortal humans in the here and now while they chant incantations (呪文) as an act of participation in the Immortal Realm of the Later World (後天仙境). Some key religious and fengshui (geomancy) oriented symbols used within the Yeoju Headquarters of Daesoonjinrihoe appear as follows: first, Cheonggye Tower (靑溪塔) represents faith in traditional astrology (星宿神仰) and reverence for the God of the Nine Heavens (九天上帝). Second, Daesoonjinrihoe (大巡眞理會) emphasizes the Saturn associated earth element from five phases (五行土星) and this represent the Later World due to numerological associations. Third, the Fengshui of the Yeoju Headquarters of Daesoonjinrihoe is a highly propitious (吉地) and also accentuates the Saturn associated earth element from five phases. Fourth, Yeongdae (靈臺) in the Yeoju Headquarters of Daesoonjinrihoe faces west where Jeungsan will come accompanied by other gods (神命). Fifth, the Yeoju Headquarters of Daesoonjinrihoe is in charge of property and receives happiness and prosperity (福祿) through its Fengshui. The Yeoju Headquarters of Daesoonjinrihoe is an earthly paradise for immortals (地上天國) forged to achieve the ultimate purpose of transforming its members into the Dotong (道通, those enlightened in Dao and thereby successful in their every endeavor) of the Later World. In accordance with Daesoon thought, the Saturn associated earth element from five phases is positioned in the middle of incantations, and Yeongdae, other architecture, and landscaping has all been arranged to correspond with Daesoon geomancy and numerology (後天數理).