• Proceedings of the Korea Contents Association Conference
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• 2018.05a
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• pp.107-108
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• 2018

청국장의 유래와 역사에 대해 구체적으로 밝혀진 바가 없다. "훈몽자회(訓蒙字會)"(1527)에 '시(?)'는 젼국, 쳔국, ?국으로 청국장을 의미했으며, '장국(醬麴)'을 며주라고 하였다. 그후 '시(?)'는 전시장(煎?醬), 전국장(戰國醬)이라고 하다가 청국장(淸麴醬)이 되었으며, 1600년대 이후 시(?)는 메주, 된장의 의미로 바뀌었다. 청국장의 유래는 청나라에서 유래된 것이 아니며, 또한 전쟁과 관련이 있는 음식도 아니다. 하룻밤새 쉽게 만들어먹는 꼭 필요한 음식으로 구황음식이었고, 2200년이 넘는 긴 역사를 가진다.

• Journal of Korean Medical classics
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• v.6
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• pp.144-169
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• 1993

As a result, a study of honshu(本輸) theory of Huangdineijing(黃帝內徑) was led to the next conclusions. 1. In Huangdineijing(黃帝內徑), the connection of bonshu(本輸) flows and jingmai(經脈)'s can be compared to that of the earth's surface water flows and subterranean's. Bonshu(本輸) exists on qi flows which is formed in consquence of running over of twelve jingqi(經氣) and fifteenth luoqi(絡氣) in four extremities. 2. While jingluo(經絡) is composed of twelve mai(脈), bonshu(本輸) is composed of eleven mai(脈), it is because xin(心) has no disease and also has no bonshu(本輸). Bonshu(本輸) is used to treat disease of viscera and entrails, and frequently used in autumn and winter, also used when the outer layer or the inner layer of human body is become a fighting area of zhengxie(正邪). Physiologically, jingmai(經脈) nourishes the whole body and it's acting is prospered in four extremities. Bonshu(本輸) flows is just described as the process of gathering and storing the fruits of jingmai(經脈)'s acting. 3. In wuxing(五行) attachment of bonshu(本輸), from a ti(體) point of view, jing(井) xing(榮) shu(兪) jing(經) he(合) is oderly attached to shui(水) mu(木) huo(火) tu(土) jin(金), and from a yong(用) point of view, which is divided into two, bonshu(本輸) of yang(陽) area is oderly attached to jin(金) shui(水) mu(木) huo(火) tu(土), while bonshu(本輸) of yin(陰) area is oderly attached to mu(木) huo(火) tu(土) jin(金) shui(水). 4. Huangfu mi(皇甫 謐) had stated the bonshu(本輸) of xin(心) in Jiayijing(甲乙經), his writings, and therefore have faded the meaning of the concept of Huangdineijing(黃帝內徑)'s "only xin(心) has no bonshu(本輸)". Hua shou(滑 壽) had stated bonshu(本輸) in oder of jingmai(經脈) flows in his writings, Shisijingfahui(十四經發揮) and therefore completely have faded the meaning of Huangdineijing(黃帝內徑)'s bonshu(本輸).

• Korean Journal of Social Welfare
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• v.61 no.3
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• pp.129-153
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• 2009

This study aims to examine the formation of Japanese Social Welfare Studies based on Michel Foucault's Genealogical perspective related with power-knowledge relationships. Namely, this study reveals that Japanese Social Welfare Studies has been built through interactions of power-knowledge relationships in the context of scholars' individual experience and social circumstances. For the study, 40 literary works of Japanese Social Welfare Studies written by 26 authors have been selected to construct the resourceful main data. From the main data, 671 concepts have been abstracted and shortly introduced in 3 parts: authors' individual experiences, social circumstances related with Social Welfare Studies, and composed contents of Social Welfare Studies. The resulted Genealogy of Japanese Social Welfare Studies from the categorization is emerged and analyzed as follows: 1) scholars' individual experience and dichotomous formation of Social Welfare Studies, 2) missionary's activities and development of social welfare, 3) searching essence of social welfare and formation of scholars' genealogy, 4) prosecution of wars including ups and downs of economy and social welfare, and 5) expansion of social welfare and enlarging of Social Welfare studies.

• Journal of Science Education
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• v.39 no.3
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• pp.389-403
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• 2015

The goal of this study were to look into the elementary school teacher's experience in the self-review of science class and analyze the changes of reflection level revealed in it. This study was a qualitative example research where two elementary school teachers participated and performed self-review via reflective writings regarding their science classes. Both teachers showed changes in aspect and frequency of review to a certain extend by reflective writings based on their class experience and the educational settings they are at. They all revealed a high level of changes on reflection by the feedback from the class reviews. Affirmative changes of cognition on science class and the perception of factors affecting the practice of the class such as understanding students, class observation of the peer teachers et al. contributed to the elevation of reflection level by continuously adjusting and complementing the practical knowledge through the reflection during or after the class.

• Journal of the Korean Society of Costume
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• v.39
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• pp.167-179
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• 1998

The objective of this study is to examine the costumes of the period covered in the writings of Shilhak (practical science) scholars and to research the history of costumes and their characteristics by examining how they are worn in genre paintings which are said to describe the actual life of the period. This should be studied in order to correctly establish the history of costumes. To begin with, through the writings of the representative Shilhak scholars who are thought to have affected the changes in ordinary costumes for woman, this study examined how ordinary woman of the period looked in their costumes and how they regarded various costumes they had. Then, how their viewpoints of costumes influenced ordinary costumes was investigated. Not only relics, but what was commonly worn, as they appeared in the genre paintings that contain information about daily living of that period, were researched chronologically. The results of this study showed that the change in ordinary costumes for woman in the late Chosun period was affected by Shilhak scholars who had ideologies of Shilsakusi (use of positive methods in studying), Yiyonghusaeng (the promotion of commerce and industry and the development of techonologies), and Ky ngsech'iyong (pursuit of stability in a rural economy). Moreover, after those changes there were many more changes. However, the criticism of costumes of that time and the will of revolution affected some time, costumes changed directly. The forms of the costumes had been changed in a variety of ways following the tendencies of the times, but the origin of today's hanbok (Korean traditional dress) had already been fixed in the late Choson period. Yet, today's hanbok are for special occasions, not worn as ordinary clothing. Thus, there are several reasons why the hanbok is not suitable for daily life. One of the reasons is that Korean could not cope with the western costumes indepen-dently imported during Japanese occupation in the last period of the Choson Dynasty and con-tinuing the Japanese Colony. Thus, only a part of the ordinary costume of the late Choson period has remained until now.

• The Journal of the Korea Contents Association
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• v.15 no.8
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• pp.24-36
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• 2015

Recently, interests in detecting hot topics have been significantly growing as it becomes important to find out and analyze meaningful information from the large amount of data which flows in from social network services. Since it deals with a number of random writings that are not confirmed in advance due to the characteristics of SNS, there is a problem that the reliability of the results declines when hot topics are predicted from the writings. To solve such a problem, this paper proposes a high reliable hot topic prediction scheme considering user influences in social networks. The proposed scheme extracts a set of keywords with hot issues instantly through the modified TF-IDF algorithm based on Twitter. It improves the reliability of the results of hot topic prediction by giving weights of user influences to the tweets. To show the superiority of the proposed scheme, we compare it with the existing scheme through performance evaluation. Our experimental results show that our proposed method has improved precision and recall compared to the existing method.

• THE INTERNATIONAL COMMERCE & LAW REVIEW
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• v.16
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• pp.331-359
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• 2001

Uniform Electronic Transactions Act (1999) Drafted by the National Conference of Commissioners on Uniform State Laws. The Act allows the use of electronic records and electronic signatures in any transaction, except transactions subject to the Uniform Commercial Code. The fundamental purpose of this act is to remove perceived barriers to electronic commerce. The Act's a procedural statute. It does not mandate either electronic signatures or records, but provides a means to effectuate transactions when they are used. The primary objective is to establish the legal equivalence of electronic records and signatures with paper writings and manually-signed signatures. With regard to the general scope of the Act, the Act's coverage is inherently limited by the definition of "transaction." The Act does not apply to all writings and signatures, but only to electronic records and signatures relating to a transaction, defined as those interactions between people relating to business, commercial and governmental affairs. The exclusion of specific Articles of the Uniform Commercial Code reflects the recognition that, particularly in the case of Articles 5, 8 and revised Article 9, electronic transactions were addressed in the specific contexts of those revision processes. In the context of Articles 2 and 2A the UETA provides the vehicle for assuring that such transactions may be accomplished and effected via an electronic medium. At such time as Articles 2 and 2A are revised the extent of coverage in those Articles(Acts) may make application of this Act as a gap-filling law desirable. Similar considerations apply to the recently promulgated Uniform Computer Information Transactions Act (UCITA). Another fundamental premise of the Act is that it be minimalist and procedural. The general efficacy of existing law, in an electronic context, so long as biases and barriers to the medium are removed, confirms this approach. The Act defers to existing substantive law. Specific areas of deference to other law in this Act include: i) the meaning and effect of "sign" under existing law, ii) the method and manner of displaying, transmitting and formatting information in section 8, iii) rules of attribution in section 9, and iv) the law of mistake in section 10.

• Korean Journal of Oriental Medicine
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• v.18 no.3
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• pp.39-48
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• 2012

This study aims to examine the life of Chugang Nam Hyo-On (1454~1492) from his Chinese poem and to figure out how he overcame and healed his agony and wound. Nam Hyo-On was one of the Saengyuksin who submitted Sureungbokuiso and spent his whole life with alcohol and wandering. Thus, he is known to be a hermit writer or stranger. He had to suffer poverty during his life thanks to his only one choice. He was weak by nature but also feeble mentally as he always worried about death. In his 30s, he regarded himself as an aged man and always worried about death due to his frequent illness. Sometimes, he used to dream of being forever young. He composed self-elegy poem that is about his death, which is the ever first self-elegy poem in our history. He sent it in his letter to his master Kim Jong Jik (1431-1492) in 1489. His agony and motivation of writing such poem can be conjectured from his master's reply and his self-elegy poem. Nam Hyo-On tried to overcome and heal his real discontent and wound from his literary works. And it seems appropriate to regard him that he attempted to get compensation of his limitation and discontent from literature. We sometimes heal our wound by writings (or literature) and by reflecting through such writings. Nam Hyo-On reminded of his beloved person through his poet writing and healed his fear of wound of death.

• Journal of Sasang Constitutional Medicine
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• v.16 no.1
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• pp.44-52
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• 2004

1. Objects of Research This research is purposed to find Dong-mu's thought on Pharmacology, through summarizing sentences related to pharmacology proposed in the chief writings on Sasang Constitutional Medicine. 2. Methods of Research It was researched bibliologically with Dong-mu's chief medical writings such as "Dongyi Suse Bowon Sasang Chobongyun(東醫壽世保元四象草本卷)", "Dong-mu's posthumos work(東武遺藁)", "Dongyi Suse Bowon(東醫壽世保元)". 3. Results and Conclusions 1. The grouping criteria according to the constitution proposed in "Dongyi Suse Bowon Sasang Chobongyun" is 'Spreading Outside' 'Hardening Inside' 'Cooling Organ' 'Warming Inside', but the grouping of medical herbs according to the constitution is yet not accomplished, and medical herbs is comprehended on base of effectiveness as like existing oriental medicine. 2. The grouping criteria according to the constitution proposed in "Dong-mu's posthumos work"is 'Spreading Choking Raising Lowering' and 'Perfume Smell Fluid Taste', and medical herbs is comprehended on base of effectiveness as like "Chobongyun", and the example on mixing of the herb classified according to the constitution is showed. 3. The medical herbs are comprehended on the basis of how to effect on treatment of constitutional disease, and the principle that it's not to mix of the herb classified according to the constitution is proposed in "Dongyi Suse Bowon". 4. The pharmacology of Sasang Constitutional Medicine is accomplished after it is modified many ti mes through clinic experience for a long time. 5. The pharmacology of Sasang Constitutional Medicine in the early period, is to comprehend herbs on the basis of how to complement 'Spreading Gathering Raising Lowering' of 'Small-Organ(偏小之臟)' according 'Qi-Mei(氣味)' and effectiveness, but that in the late period is to comprehend herbs on the basis of how to complement or to control 'Small-Organ(偏小之臟)' and 'Large Organ(偏大之臟)'.

• Korean Journal of Logic
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• v.15 no.1
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• pp.155-190
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• 2012

As far as Hilbert's Program is concerned, there seems to be important differences in the development of Wittgenstein's thoughts. Wittgenstein's main claims on this theme in his middle period writings, such as Wittgenstein and the Vienna Circle, Philosophical Remarks and Philosophical Grammar seem to be different from the later writings such as Wittgenstein's Lectures on the Foundations of Mathematics (Cambridge 1939) and Remarks on the Foundations of Mathematics. To show that differences, I will first briefly survey Hilbert's program and his philosophy of mathematics, that is to say, formalism. Next, I will illuminate in what respects Wittgenstein was influenced by and criticized Hilbert's formalism. Surprisingly enough, Wittgenstein claims in his middle period that there is neither metamathematics nor proof of consistency. But later, he withdraws his such radical claims. Furthermore, we cannot find out any evidences, I think, that he maintained his formerly claims. I will illuminate why Wittgenstein does not raise such claims any more.