• Journal of the Korean Society of Costume
• /
• v.58 no.7
• /
• pp.60-75
• /
• 2008

A history of Chinese Costume is that of the accept and the struggle between the 'Shen- Yi' of Han(漢) race and 'Ho-Bok' of foreign races. There are the 'Shen-Yi Ko' and the 'Ho-Bok Ko' in their representative documentary. They are quite significant materials for the researchers of the Oriental costume. The purpose of this study about comparing and analyzing the 'Shen-Yi Ko' and the 'Ho-Bok Ko' give a guidance to Chinese costume's researchers. The results of study are as follows: The 'Shen-Yi', having made a dress joined an upper to the low clothing together(上衣下裳) and deeply covered the parts of all the bodies, was named, had appeared the Spring-Autumn & warring state period(春秋戰國時代) and later the former Han Dynasty(前漢). Not only everyone in spite of men and women, without distinction of rank, high and low alike but also even the court dress(朝服) and from latter Han Dynasty(後漢) only the housewives could have worn it. The 'Shen- Yi Ko' disappeared its records and remains and at present nothing leave behind. The 'Ho-Bok' is a costume of the nomadic horse-riding people among the foreign races, then influenced upon the Chinese costume. The style of the Chinese costume consists of 'Yi Sang'(衣裳) and the 'Ho-bok' of foreign races, 'Yi Ko'(衣袴). The 'Yi Ko'((衣袴), derived from the King Muryoung of Cho Dynasty, had greatly been changed the chinese men's clothing and After that 'Ko Sup'(袴褶). The Chinese have enjoyably and familiarly the accepted 'Ho Bok' for a long time.

• Journal of Korean Medical classics
• /
• v.20 no.1
• /
• pp.85-102
• /
• 2007

Zhang thinks human life consists of body(形) and Shen(神 spirit). Body comes from Jing(精), Shen comes from Qi(氣). The common basic of body and Shen is Qi. Thus the elements of human life are Jing, Qi and Shen. Among the three life elements, Jing is the lowest level. To preserve Jing is the key to Life Care. To preserve Jing, we should rest body and Shen, and Shen rules body, so to rest Shen is necessary to preserve Jing. When Jing is full, it converts to Qi, and Qi converts to Shen. Shen is ruled by mind(心), so mind sould be quiet. There is a gate through which Jing and Qi pass. It is called Mingmen(命門), and it sould be closed tight to preserve Jing.

• Journal for History of Mathematics
• /
• v.25 no.4
• /
• pp.1-10
• /
• 2012

In Chinese mathematics, there have been two numeral systems, namely one in spoken language for recording and the other by counting rods for computations. They concerned with problems dealing with practical applications, numbers in them are concrete numbers except in the process of basic operations. Thus they could hardly develop a pure theory of numbers. In Song dynasty, 0 and TianYuanShu were introduced, where the coefficients were denoted by counting rods. We show that in this process, counting rods took over the role of the numeral system in spoken language and hence counting rod numeral system plays the role of that for abstract numbers together with the tool for calculations. Decimal fractions were also understood as denominate numbers but using the notions by counting rods, decimals were also admitted as abstract numbers. Noting that abacus replaced counting rods and TianYuanShu were lost in Ming dynasty, abstract numbers disappeared in Chinese mathematics. Investigating JianJie YiMing SuanFa(簡捷易明算法) written by Shen ShiGui(沈士桂) around 1704, we conclude that Shen noticed repeating decimals and their operations, and also used various rounding methods.

• Asian Pacific Journal of Cancer Prevention
• /
• v.15 no.15
• /
• pp.6181-6186
• /
• 2014

This meta-analysis was conducted to examine whether the genotype status of Val158Met polymorphism in catechol-O-methyltransferase (COMT) is associated with endometrial and ovarian cancer risk. Eligible studies were identified by searching several databases for relevant reports published before January 1, 2014. Pooled odds ratios (ORs) were appropriately derived from fixed-effects or random-effects models. In total, 15 studies (1,293 cases and 2,647 controls for ovarian cancer and 2,174 cases and 2,699 controls for endometrial cancer) were included in the present meta-analysis. When all studies were pooled into the meta-analysis, there was no evidence for significant association between COMT Val158Met polymorphism and ovarian cancer risk (Val/Met versus Val/Val: OR=0.91, 95% CI=0.76-1.08; Met/Met versus Val/Val: OR=0.90, 95% CI=0.73-1.10; dominant model: OR=0.90, 95% CI=0.77-1.06; recessive model: OR=0.95, 95% CI=0.80-1.13). Similarly, no associations were found in all comparisons for endometrial cancer (Val/Met versus Val/Val: OR 0.97, 95% CI=0.77-1.21; Met/Met versus Val/Val: OR=1.02, 95% CI=0.73-1.42; dominant model: OR=0.98, 95% CI=0.77-1.25; recessive model: OR=1.02, 95% CI=0.87-1.20). In the subgroup analyses by source of control and ethnicity, no significant associations were found in any subgroup of population. This meta-analysis strongly suggests that COMT Val158Met polymorphism is not associated with increased endometrial and ovarian cancer risk.

• The Journal of Korean Philosophical History
• /
• no.41
• /
• pp.129-154
• /
• 2014

The study examined Daxuezhalu written by ShiTan Li Shen-Yi. Three different editions of Daxuezhalu were looked into, one of which in Shitanji("石灘集") could be considered methodical, if not perfect. In addition, Guojirucangben("國際儒藏本" as goudou(句讀) and correction was made on its wrong contents through dainjiao(點校) by WangXinzhu(王心竹). For these reasons, Daxuezhalu in Shitanji was used as the basis for the study and Guojirucangben as a supplement. Explanatory notes were added to Daxuezhangjuxu("大學章句序") in Daxuezhalu, but consent cannot be given to some of them, which include the author's opinion that views Jing(敬) as essence of Xiaoxue("小學") and Daxue("大學"), and the unique interpretation of Zhangju(章句), which can be attributed to the fact that the author didn't revise Daxuezhalu after writing it at the age of 37. However, the explanatory notes on xin(心), xing(性), qing(情), zhi(志) and yi(意) in An(按) toward the end of Daxuezhangjuxu are considered unique. The followings in Jingwen(經文) were examined as questionable. ShiTan(石灘) reflected on the ways to reach zhishan(至善) as in the table that shows Sangangling(三綱領), which may be viewed as distinctive. The review of zhizhijie('知止'節) reveals that ShiTan(石灘) followed Zhuzi(朱子) on the issue of whether to relocate zhizhijie('知止'節) through his interpretation for leaving it where it was. The same was applied regarding tizhi(體制) in chuanwen(傳文) by following Zhuzi(朱子)'s argument on Daxuezhangju("大學章句"). While the tendency to divide it into zhi(知) and hang(行) was seen, there was difficulty in thorough understanding with all the comments being in goujie(句節). It is considered overreaction that he argued in favor of shen(?) without any comments on Gewuzhizhibuwangzhang("格物致知補忘章"), although he mentioned characters, jin(謹) and shen(?) unlike Zhuzi(朱子).

• The Journal of Korean Medical History
• /
• v.14 no.2
• /
• pp.109-152
• /
• 2001

Throughout this paper, I adjusted the study of 'Qian Yi'(錢乙)'s Medical Thought, and the following is the summary. 1. 'Qian Yi' wrote 'Xiao Er Yao Zheng Zhi Jue'("小兒藥證直訣", edited by 誾季忠), and there were 'Shang Han Lun Zhi Wei'("傷寒論指微"), 'Ying Ru Lun', however those are loss of the record. 2. Qian Yi's 'Zhi Jue'("直訣") was influenced by 'Lu Xin Jing', yet if we compare the quality of 'Sheng Li, Byeng Li, Bang Jae'(生理, 病理, 方劑), 'Lu Xin Jing' cannot be the foundation of 'Zhi Jue'. He took over 'Nei Jing, Shang Han Lun, Jin Gui Yao Lue, Shen Long Ben Cao Jing, Tai Ping Sheng Hui Fang'("內經", "傷寒論", "金?要略", "神膿本草經", "太平聖惠方") and put them together to the direct clinical experiences of pediatrics. 3. There is no reference regarding the difficulties of pediatric diagnosis and diseases in 'Huang Di Nei Jing'("黃帝內經") Before 'Bei Song'(北宋), regardless of the lack of data related to pediatric diseases, 'Qian Yi' established the pediatric system in 'Xiao Er Yao Zheng Zhi Jue' for the first time. 4. In his diagnosis of the pediatric diseases, he 'Si Zhen He Can'(四診合參), also considered in the eye exam seriously. In addition, he closely combined 'Wu Zang Bian Zheng'(五臟辨證), and diagnosis the pediatric diseases. 5. 'Wu Zang Bian Zheng', what Qian established method was based on 'Zheng Ti Guan'(整體觀) in 'Huang Di Nei Jing'. It was based on clinical experiences and established the perspectives of 'Tian Ren Xiang Ying'(天人相應). First of all, he pinpointed 'Zhu Zheng'(主證) clearly. Secondly, he pinpointed the relationships to symptoms and then, he distinguished a generic character of 'Xu, Shi, Han, Re'(虛, 實, 寒, 熱). Finally, he made an induction from genealogical pediatric physiology. 6. 'Qian Yi' took a serious view of 'Ban Zhen'(斑疹), the inadequate field in those days. At that time, he criticized on the habituation of the misuse of medication. He treated separately which 'Ji Jing'(急驚) as 'Liang Xie'(凉瀉) and 'Man Jing'(慢驚) as 'Wen Bu'(溫補). He proposed 'Cong Gan Zhu Feng, Xin Zhu Jing'(從肝主風, 心主驚) theory and formulated 'Jing Feng'(驚風) theory as well. 7. As an opponent of a tendency to misusage of medicine, 'Qian Yi' made out a prescription with pliant medicine. He emphasized on the treatment to 'Gong Bu Shang Zheng, Bu Bu Zhi Xie, Xiao Bu Jian Shi'(攻不傷正, 補不滯邪, 消補兼施) because he had so lucid demonstration to 'Xu Shi Han Re'(虛實寒熱) of the five viscera in the field of 'Bang Yak'(方藥). 8. There were no pediatrics schools at that time, however, the pediatrics was being made up gradually by 'Jin Yuan Si Da Jia'(金元四大家) who was influenced by 'Qian Yi'. He raised an objection to medical treatment using pliant medicine. 'Qian Yi' applied 'Qu Xia'(驅下) treatment using 'Han Liang'(寒凉) medicine. 'Han Liang Pai'(寒凉派) is greatly influenced by Qian. 'Chen Wen Zhong'(陳文中) had a great impact on 'Han Liang Pai' who used a 'Zao Shu Wen Bu'(燥熟溫補) medicine for treatment. Since 'Song Jin'(宋金), he had a tremendous influence on pediatrics treating patients in both 'Han Wen'(寒溫) ways. 9. 'Qian Yi' had an influence on his medical thoughts on future generations, especially to 'Wan Quan'(萬全) of 'Ming Dai', 'Wu Tang'(吳塘) of 'Qing Dai'(淸代) and 'Yun Shu Jie'(?樹珏) of 'Min Guo'(民國). 'Wan Quan' is an advocate of 'You Yu, Bu Zu Zhi Shuo'(有餘, 不足之說)of 'Xiao Er Wu Zang'(小兒五臟) that he revealed Qian's 'Wu Zang Bian Zheng'(五臟辨證). 'Wu Tang' disclosed Qian's 'Xiao Er Ti Zhi Shuo'(小兒體質說) and 'Xiao Er Ke'(小兒科)'s 'Yong Yao Lun'(用藥論), therefore, he uncovered pediatric physiological characteristics through the advocate of Qian's 'Zang Fu Rou Ruo, Ji Gu Nen Qie, Yi Xu Yi Shi, Yi Han Yi Re' (臟腑柔弱, 肌骨嫩怯, 易虛易實, 易寒易熱). 'Yun Shu Jie' developed intrinsic relationships among time, symptom and 'Tian Ren Xiang Ying Guan'(天人相應觀), What 'Qian Yi' stated about them. And also, he developed Qian's 'Di Huang Wan'(地黃丸), 'Xie Qing Wan'(瀉靑丸), 'Yi Huang San'(益黃散) clinical usages as well. 10. Regarding Qian's 'Wu Zang Xu Shi'(五臟虛實), it has an influence on 'Zhang Yuan Su'(張元素)'s 'Zang Fu Bing Ji Bian Zheng'(臟腑病機辨證). 'Di Huang Wan', 'Xie Qing Wan', 'Xie Xin Tang'(瀉心湯), 'Yi Huang San', 'Xie Huang San'(瀉黃散) are the standard prescription of 'Wu Zang Bu Xie'(五臟補瀉). It is under the influence of Qian's treatment. Besides, 'Qian Yi' took a serious view of 'Xiao Er'(小兒)'s 'Pi Wei'(脾胃). 'Qian Yi' had an impact on 'Li Dong Yuan'(李東垣) one of the member of 'Bu Tu Pai'(補土派). 'Di Huang Wan', which placed great importance on 'Bu Yi Shen Yin'(補益腎陰), had a great impact on 'Da Bu Yin Wan'(大補陰丸) and 'Jin Yuan Si Da Jia' as well. 11. In a theory of Qian's 'Wu Zang Bian Zheng', though it had been stated clearly in 'Wu Zang Bian Zheng', but he neglected in 'Liu Fu Bian Zheng'(六腑辨證). In prescription field, The problem with the medicine is that it is either toxic or mineral, therefore, we are not able to use those medicine in a clinical testing at the present time.

• Journal of the Korean Mathematical Society
• /
• v.56 no.6
• /
• pp.1613-1639
• /
• 2019

Imposing a strong condition on the linear order of shellable complexes, we introduce strong shellability. Basic properties, including the existence of dimension-decreasing strong shelling orders, are developed with respect to nonpure strongly shellable complexes. Meanwhile, pure strongly shellable complexes can be characterized by the corresponding codimension one graphs. In addition, we show that the facet ideals of pure strongly shellable complexes have linear quotients.

• Journal of Korean Medical classics
• /
• v.34 no.4
• /
• pp.27-64
• /
• 2021

Objectives : This paper examined the Buddhist contents within the text, Bencaoshengyabanji(本草乘雅半偈). Methods : Medicinals that were searched through Buddhist vocabulary were examined. Results & Conclusions : Medicinals that quoted the Lengyanjing were related to the Water-Fire interaction, food and medicine, and karma, while those that quoted the Shidian were related to 無上道, 去惡殺蟲, 樞機滑利, and 生生之氣. Those related to the Great Earth of the Four Elements corrected the body's form based on Metal Qi, while those related to the Great Water were connected to the circulation of water dampness. Those related to the Great Fire were deeply related to Yang Qi, and those related to the Great Wind were connected to Wind control. Of the Four Origins, medicinals that were viviparous lowered Qi, while those that were oviparous were related to communicating Shen, treating diseases of the Conception Vessel, and the closing and opening of day and night. Medicinals originating from dampness were related to urination and fluid management, while those of metamorphosis were related to the process of Qi. Those related to emptiness were related to the communication of the Qi system, while those related to 六根六塵 were connected to calming the Shen and strengthening the will, and smoothing the nine orifices. Medicinals related to 圓通 were used for improving eyesight and hearing and controlling the closing and opening. Lu Zhi-yi's analysis of medicinals through the Lengyanjing is original in that it suggested a new perspective other than previous theories on pharmacology which were based on the Yin-Yang and Five Phases and Rising/Lowering/Floating/Sinking theories, but also pedantic and exaggerated. The Bencaoshengyabanji is a unique text on medicinals which analyzed each medicinal under Buddhist influence. However, it also followed the contexts of other previous texts on medicinals, and influenced Zou shu.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.21 no.4
• /
• pp.803-814
• /
• 2007

Shenming(神明) exists everywhere in the universe; it affects human beings to feel and contact ideal and peaceful state of Shen(神). Shenming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) was established by ancient Northeastern Asians who were trying to apply paradigm called TianRenHeYi theory(天人合-思想), unifying man and the Great Spirit(絶對精神) of the universe. Based on present, Shenming(神明) is an idea that can estimate will of Shen(神) which has a key to the future; such concept is founded by both human's mind and action that are designed to seek for the uncertain future. Very pure and devoted mind can sympathize with Shen(神) to accept Shenming(神明). Sehnming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) has a basic concept of living balanced life as a human by accepting Shenming(神明), the Spirit of Universe. Thus, it can be summarized into a phrase, 'Shenming(神明) is a process that human conjures his ultimate destiny called the Great Spirit(絶對精神) in himself.' If a man would be guided by Shenming(神明), the Spirit of Universe, he can live peacefully. Therefore, it is essential to study Shenming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) to aid present people's mental health.

• Korean Journal of Heritage: History & Science
• /
• v.44 no.3
• /
• pp.44-61
• /
• 2011

This study consider the life and works of Hu ShunShen(胡舜申) who was the author of JiRiSinBub(地理新法) which the representative FengShui book in Choson dynasty. His adult name is RuJia(汝嘉). He was born in on September 6, 1091 at JiXi(績溪) in China as a son of Ho Xian(胡咸). He left his hometown with his family to avoid war and settled down in HuZhou(胡州). He took up an official post with his brother's YinPu(蔭補), and held several provincial official posts. After serving as vice governor(通判) of ShuZhou(舒州), he became supervisor of taoist temple(崇道觀) in TaiZhou(台州) and retired from office. After burying his father, he took an interest in fengShui(風水) and studied for a long time. People say that JiangXiDilixinfa(江西地理新法) is the well-known FengShui book written by him. When he was 74 years old, he suggested opening SheMen(蛇門) gate and XuMen(胥門) gate in SuZhou(蘇州) castle by "WoMenZhongGao(吳門忠告)". But it didn't come ture. He died March 9, 1177 at the age of 87 and was buried in HuZhou(胡州). His elder brother Hu Shunzhi(胡舜陟) and nephew HuZi(胡仔) is well-known. He had a son named Hu wei(胡偉) who served pacification commissioners of JiangXi(江西宣撫使). His Works were YiSiSiZhouLu(乙巳泗州錄), YiYouBiLuanLu(己酉避亂錄) as essay and YinYangBeiYong(陰陽備用), JiRiSinBub(地理新法), "WoMenZhongGao(吳門忠告)" as fengShui text.