• 복식
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• 제58권7호
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• pp.60-75
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• 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.

• 대한한의학원전학회지
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• 제20권1호
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• pp.85-102
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• 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.

• 한국수학사학회지
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• 제25권4호
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• pp.1-10
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• 2012

중국의 명수법은 기록은 구어체를 사용하고, 계산은 산대를 사용하는 이중 구조를 가지고 있었다. 또 산서는 실생활의 문제만 다루는 과정에서 수학적 구조를 나타내는 방법을 택하여 계산 과정을 제외하면 이들에서 취급한 수는 모두 명수(名數)들이어서 순수한 수론의 발전을 이룰 수 없었다. 송대에 0의 도입과 함께, 천원술의 표현에서 나타나는 계수를 산대로 표시하는 방법을 통하여, 산대가 계산 도구와 함께 추상수의 기수법(記數法)이 되는 과정을 밝힌다. 수량의 단위를 사용한 소수의 표현도 이 과정에서 산대 표현으로 대치되었다. 그러나 명대에 산대 계산이 주산으로 대치되고 천원술이 잊히게 되어 추상수의 개념도 함께 잊히게 되었다. 청대의 산학자 심사계(沈士桂)가 저서 간첩이명산법(簡捷易明算法)에서 분수의 소수표시와 계산을 하는 과정에서 순환소수를 인지하고 이들의 계산법을 확립한 것도 보인다.

• Asian Pacific Journal of Cancer Prevention
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• 제15권15호
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• pp.6181-6186
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• 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.

• 한국철학논집
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• 제41호
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• pp.129-154
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• 2014

석탄(石灘) 이신의(李?儀)의 "대학차록(大學箚錄)"에 대해 살펴보았다. "대학차록(大學箚錄)"의 3가지 판본에 대해 살펴보았다. 이 가운데 "석탄집(石灘集)"에 실린 "대학차록(大學箚錄)"이 완전하지는 않지만 체계적이라고 할 수 있었다. 그리고 "국제유장본(國際儒藏本)"이 왕심죽(王心竹)의 점교(點校)을 거쳐 구두(句讀)도 되어 있고"석탄집(石灘集)"의 잘못된 내용을 바로잡고 있다. 따라서 본 논문에서는 "석탄집(石灘集)"에 실린 "대학차록(大學箚錄)"을 저본(底本)으로 삼고 "국제유장본(國際儒藏本)"을 보충자료로 삼겠다. "대학차록(大學箚錄)"에서는 "대학장구서(大學章句序)"에 대한 註釋을 하고 있는데 필자가 동의할 수 없는 부분이 보인다. "소학(小學)"과 "대학(大學)"의 핵심을 경(敬)으로 본다든지 '章句'에 대한 독특한 해석 등이 그것이다. 이러한 오류(誤謬)는 "대학차록(大學箚錄)"이 37세 때에 지어지고 그 이후에 수정을 거치지 않았기 때문이다. 그러나 "대학장구서(大學章句序)"가 끝나는 부분의 안(按)에서는 심(心), 성(性), 정(情), 지(志), 의(意) 등을 주석(註釋)하고 있는데 이러한 점은 독특하게 여겨진다. 경문(經文)에서 의심 가는 부분을 살펴보았다. 석탄(石灘)은 삼강령(三綱領)을 표시한 표와 같이 지선(至善)으로 갈 수 있는 방법을 생각하였다. 이러한 방법은 독특한 방법이라고 할 수 있다. 또, '지지(知止)'절(節)에 대해 살펴보았는데, '지지(知止)'절(節)을 그냥 두느냐 옮기느냐의 문제에서 석탄(石灘)은 그냥 두는 쪽으로 해석하여 주자(朱子)의 의견을 그대로 답습한다. 전문(傳文)의 체제(體制)는 주자(朱子)의 "대학장구(大學章句)"의 의견을 그대로 따르고 있다. 지(知)와 행(行)으로 나누어 보려는 경향을 보이지만 언급들이 모두 구절(句節)로 되어 있어 자세한 내용은 알 수 없었다. 그리고 주자(朱子)와는 다르게 '근(謹)'자(字)와 '신(?)'자(字)를 들어 언급했지만 "격물치지보망장(格物致知補忘章)"과 같은 부분은 아무런 말이 없다가 '신(?)'자(字)가 맞는다고 하는 것은 너무 과민반응을 보인 것이다.

• 한국의사학회지
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• 제14권2호
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• pp.109-152
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• 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.

• 대한수학회지
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• 제56권6호
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• pp.1613-1639
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• 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.

• 대한한의학원전학회지
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• 제34권4호
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• pp.27-64
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• 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.

• 동의생리병리학회지
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• 제21권4호
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• pp.803-814
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• 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.

• 헤리티지:역사와 과학
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• 제44권3호
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• pp.44-61
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• 2011

본 연구는 조선시대 대표적인 이기론 풍수서인 "지리신법"의 저자 호순신의 생애와 저술에 대해 고찰하였다. 호순신(胡舜申)의 자는 여가(汝嘉)이다. 1091년 6월 6일에 적계(績溪)에서 호함(胡咸)의 아들로 태어났다. 전란을 피해 가족과 함께 고향 적계를 떠나 호주 귀안현(湖州 歸安縣)에 정착했다. 40세를 넘겨 형의 음보로 관직에 올라 엄주부 녹사참군(嚴州府 錄事參軍), 지소산현사(知蕭山縣事)를 지냈으며 조의대부 통판서주(朝議大夫 通判舒州)에 이르러 태주 숭도관(台州 崇道觀)을 맡아보다가 치사했다. 부친상을 지낸 후 풍수지리에 관심을 가지고 공부를 시작하였으며, 세상에 전하는 "강서지리신법(江西地理新法)"이 그에게 나온 것이라고 한다. 74세에 "오문충고(吳門忠告)"를 지어 소주성(蘇州城)의 서문(胥門)과 사문(蛇門)을 열어야 한다는 의견을 제시하였으나 이루어지지 않았다. 1177년 3월 9일 향년 87세로 죽어 호주 귀안현에 묻혔다. 가족으로 형 호순척(胡舜陟)과 조카 호자(胡仔)가 알려져 있다. 자식으로 아들 호위(胡偉) 1명이 있으며 광록대부 강서선무사(光祿大夫 江西宣撫使)를 지냈다. 저술로는 일기류인 "을사사주록(乙巳泗州錄)", "기유피난록(己酉避亂錄)"과 풍수지리 관계저술인 "음양비용(陰陽備用)", "지리신법(地理新法)", "오문충고"가 전해진다.