• Cross-Cultural Studies
• /
• v.22
• /
• pp.223-277
• /
• 2011

Tan Yuanjie(譚元杰) of CHINA COSTUME ART OF PEKING OPERA("中國京劇服裝圖譜") is 'Foreword' attention from the bar 'Formalism'. A note is makeup system from ever performances here, 'what kind of adaptation must be a corresponding type of costume should be worn.' This stance to 'type of person's identity and faced the scene correlated' with the actual performance tradition plays out is going and, while here the rules to capture the opera's on the character of 'identity and the circumstances under clothing' is defined. This position discussed previously 'Formalism' in line with the will he perform, and looks to meet the elements of production. This basic stance is clean up, while 'Old Beijing Opera costumes costumes taxonomy largely' literary costume' and 'militant outfit' into two groups divided over throughout steamroll surgery, because surely need to have a more systematic classification. The classification system was established as 'Part 1. Mang, Part 2. Pi, Part 3. Xi, Part 4. Kao, Part 5. YI'. In addition to these classification systems, as well as the aforementioned 'object theory' Given the symbolic significance of the capacity to keep in mind is necessary. Costumes conduct, character, situation, atmosphere and so the transport of charged symbols here, a target symbol of the system is the projection of water. This costume is detrimental to the mall for the positionsay, but I kept in mind damwongeolyi internationalization of Chinese culture. when you see the view from the perspective of semiotic systems for the sign, that the theater is necessary to complement. In this paper, 'Yi(衣)' costume on the corresponding point of the target compared to the China Culture Department of Theatre and Folklore methodology ran off and sprinting was to lay the groundwork for research.

• Journal of Korean Medical classics
• /
• v.27 no.2
• /
• pp.1-23
• /
• 2014

This paper is sequel to the paper titled 'A study on research methodology of the quoted verses in Dong-uisusebowon(2)'. In the previous study, Tao-ren-cheng-qi-tang(桃仁承氣湯) and Di-dang-tang (抵當湯) lines from Shanghanlun quoted in the Dong-uisusebowon were examined. Through this study, we learned that Heo, Jun corrected these texts in the Dong-uibogam to avoid logical contradiction, which were again quoted by Yi, Jema in the Dong-uisusebowon. Thus the quotations in Yi's book were also corrected of the contradictory lines as found in the source text, Shanghanlun. In this paper, I would like to examine the lines regarding Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) and Gan-cao-xie-xin-tang(甘草瀉心湯). Firstly, in the case of Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) lines, many changes in contents were made to resolve contradiction within the lines as previous cases. By quoting the Dong-uibogam directly, Yi, Jema inherited the thoughts of Heo, Jun in his work. Secondly, in the case of Gan-cao-xie-xin-tang(甘草瀉心湯) lines, Heo, Jun suggested new perspectives on Pi(痞, stuffiness) and Jie-xiong(結胸, chest bind) different to those of Zhang Zhong Jing, based on empirical knowledge of later days. Yi, Jema quoted these corrected lines, which implies Yi's agreement to the theories of Heo. However, Yi made clear his difference in perspective with Heo through his unique theory of the Four(Sasang) Constitutions. I conclude my research regarding quotations in the Dong-uisusebowon by stressing the necessity of research on the Dong-uibogam prior to any further research regarding quotations in the Dong-uisusebowon.

• The Journal of the Korea Contents Association
• /
• v.11 no.10
• /
• pp.242-256
• /
• 2011

The activity to share personal daily life through social media is becoming more common. In this case, photographs as well as text are used a lot; it has been as easy as winking to clip others' photographs just as it's very easy to take and post pictures. If the picture is the photographic work protected by the copyright law, however, the clipping should be paid close attention. If you use others' photographic works without authorization, you infringe their copyright; if you post them on your social media such as blog, you infringe the right of reproduction, interactive transmission and exhibition. Even though the clipping is permitted, if you'd like to use the photographic works for a profit-making purpose, you should get additional authorization. Others' photographic works are occasionally altered and used for the purpose of avoiding the argument in relation to the infringement of copyright; this act means that it's the infringement of the right of reproduction, the right to preserve the integrity and the right of the production of derivative works for degrees of alteration. We can download others' photographic works with a few mouse clicks thanks to the technology of capturing the screen; we have to recognize that all the acts technically possible are not always legal.

• Journal of Korean Medical classics
• /
• v.18 no.4 s.31
• /
• pp.1-14
• /
• 2005

Zhu Dan Xi's name is ZhenHeng(震亨) and was also called by the title of YanXiu(彦修). Early in his life, he started to study JuZiYe(擧子業), and went on to study DaoDeXingMingXue(道德性命學) under the teachings of XueQian(許謙), who as one of fourth generation disciple of ZhuZi(朱子) was teaching in BaHuaShan(八華山). His well-known literary works are ${\ulcorner}$JuFangFaHui(局方發揮)${\lrcorner}$, ${\ulcorner}$GeZhiYuLun${\lrcorner}$, ${\ulcorner}$ShangHanBianYi(傷寒辨疑)${\lrcorner}$, ${\ulcorner}$BenCaoYanYiBuYi(本草衍義補遺)${\lrcorner}$, ${\ulcorner}$WaiKeJingYaoXinLun(外科精要新論)${\lrcorner}$. Zhu Dan Xi learnt the studies of Liu(劉), Zhang(張), Li(李) from LouZhiTi(羅知悌) and adopted the advantages and abolished disadvantages from it. The southern district being low and damp, which also leads to a geographical condition with a lot of ShiReXiangHuo(濕熱相火) disease and with the social background of people exhausting their QingYu(情欲) and damaging QLXie(氣血), he came out with the theory of 'YangYouYuYinBuZu(陽有餘陰不足)', 'XiangHuo(相火)' and became a well renowned expert in diagnosis and treatment of QiXieTanYuHuo(氣血痰鬱火). As a result, the writer has performed a research based on Liu's works and related theories, GuWuZhiZhi theory, the understanding of TaiJiZhiLi(太極之理), the inner meaning of YinYang and YouYuBuZu(redundancy-and-deficit), YinYangDongJingGuan, physiology and pathology, the medical reason of lust damaging QingYuYangYin and YangSheng(養生)(preservation of health), which are the main medical theory of ZhuDanXi, comments of later generations and is reporting the outcome.

• Proceedings of the IEEK Conference
• /
• summer
• /
• pp.365-370
• /
• 2004

In this paper, we wish to construct a optimal traffic cycle using wire remote control. if police vehicle or ambulance suddenly enter the traffic intersection, it will increase the traffic accident. In this paper, wireless traffic light use the radio traffic control signal and research about the hardware manufacture to check special detectors on urgency vehicles may safety and rapidly enter traffic intersection. Also, this paper present a traffic signal control conditions that analyzes different traffic intersection flows in cases of saturated flows, where the real traffic volume demand is large and the capacity constraints of bottlenecks have significant effects on the flow patterns. Through computer simulation this wireless traffic light has been proven to be much more safety and efficient than fixed traffic signal light which does not considering emergency vehicles for safety escort.

• Proceedings of the Korean Society of Precision Engineering Conference
• /
• 2012.05a
• /
• pp.1297-1298
• /
• 2012

• Proceedings of the Korean Society of Precision Engineering Conference
• /
• 2012.05a
• /
• pp.1295-1296
• /
• 2012

• Proceedings of the Korean Society of Life Science Conference
• /
• 2006.09a
• /
• pp.40.2-40.2
• /
• 2006

• Proceedings of the Korean Society of Life Science Conference
• /
• 2006.09a
• /
• pp.56.2-56.2
• /
• 2006

• 한국지구물리탐사학회:학술대회논문집
• /
• 2011.10a
• /
• pp.81-82
• /
• 2011