• 한국수학사학회지
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• 제29권6호
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• pp.325-333
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• 2016

Chinese Mathematics during the period of Jin (1115-1234) and Yuan (1271-1368) is an integral part of the high achievements of traditional mathematics during the Song (962-1279) and Yuan dynasties, which is another peak in the history of Chinese mathematics, following the footsteps of the high accomplishments during the Warring States period (475-221 BCE), the Western Han (206 BCE-24 ADE), Three Kingdoms (220-280 AD), Jin dynasty (265-420 AD), and Southern and Northern Dynasties (420-589 AD). During the Jin-Yuan period, Quanzhen Taoism was a dominating branch in Taoism. It offered certain political protection and religious comforts to many during troubled times; it also provided a relatively stable environment for intellectual development. Li Ye (1192-1279), Zhu Shijie (fl. late 13th C to early 14th C) and Zhao Youqin (fl. late 13th C to early 14th C), the major actors and contributors to the Jin-Yuan Mathematics achievements, were either heavily influenced by the philosophy of Quanzhen Taoism, or being its followers. In certain Taoist Classics, Li Ye read the records of the relations of a circle and nine right triangles which has been known as Dongyuan jiurong 洞渊九容 of Quanzhen Taoism. These relations made significant contributions in the study of the circles inscribed in a right triangle, the reasoning of which directly led to the birth of the Method of Celestial Elements (Tianyuan shu 天元术), which further developed into the Method of Two Elements (Eryuan shu ⼆元术), the Method of Three Elements (Sanyuan shu 三元术) and the Method of Four Elements (Siyuan shu 四元术).

• 한국의류학회지
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• 제40권6호
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• pp.1116-1133
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• 2016

This study examines the historical background of Goryeo and its relationship with Song and Yuan. In addition, it observes the shape of dress styles for the king, queen, officers, maids in waiting, and commoners after classifying them with a focus on the dress style of normal people appearing in Buddhist paintings. This study then investigates structures by tracing Goryeo's unique identity and its characteristic by a comparison and analysis of dressing style elements of Goryeo with Song and Yuan. The results shows that the Song's system was used exclusively for the dress style of the king and government officers of Goryeo after Goryeo's submission period by Yuan. There were no clear appearances of a Mongol style dress but only changes in head styles of cutting hair around the head and twisting the rest in a top down and long method. In addition, Song's style Bokgeon was shown by the king to his lower level officers. This was because the king and his officers of Yuan were in accordance with Song's system in officer's dress, hat and head style, armor, and horseback riding equipment. Second, there is doubt if they inherited a traditional form and style of the dress rather than followed the dress style of Yuan because the shape of Yuan's basic dress style Deel is very similar to the dress shape of early Buyeo people's Po in the $3^{rd}$ to $4^{th}$ centuries. Third, the shape of the Chaksu and Gung-go had been kept as it was in the dress style of ordinary men, and because the shape of the double collar had already appeared in the period of Samguk, which appeared in all classes of Yuan. There is no reason to adopt double collar shape that appeared. The general Pyeonbokpo of the country had to be influenced by Yuan. Forth, the dress style of queen and her maids in waiting were mentioned in documents; however, there was no shape of a dress like Boktag and Deel in the relics, which are the characteristic of Yuan's woman dress style. Fifth, the shape worn national style Yu and Sang had been kept in an ordinary woman's dress style; however, the two style system of high and lower class in Yuan's ordinary woman dress style appeared newly and is considered an influence of Goryeo.

• 한국생활과학회지
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• 제13권4호
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• pp.617-623
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• 2004

This research studies how a rain coat (兩衣) had developed in ancient China by searching through historic records. It can be said that people in ancient China wore two kinds of rain coats: straw coat and oiled-cloth coat (油衣). Straw coat was originally used in the Spring and Autumn and Warring States period. Then, people used natural grasses to make it. As the overall production had increased, various kinds of rain coats began to appear in Tang (唐) Dynasty, and the straw coat itself became elaborate. In Song (宋) and Yuan (元) Dynasty, the straw coat was used for the army, and when it came to be Ming (明) and Qing (淸) age, wearing it was considered a symbol of hermit. The straw coat shows the early form in the history of clothing, which was mostly put on by the poor. The material for straw coat was the grass which grows up in wet land area. People in the city and in the country had worn the straw coat for a long time. As foreign cultures were introduced, however, it disappeared first in cities and later in the country. The oiled-cloth coat was another of the kind. Its major material was water-proofed silk in the Qin(泰) and Han(漢) Dynasty. Also, it was a favorite of an emperor or aristocrats. Common people put on straw coat until the time the western rain coat was introduced and accepted in Qing Dynasty.

• 대한한의학원전학회지
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• 제28권2호
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• pp.87-102
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• 2015

Objectives : I intended to find out the origin and development of symptom discrimination based on theory of triple energizers before Tang Dynasty(唐代). Methods : I extracted the topic-related contents from books in this era. After arraying them in a chronological order, I analyzed the materials. Results : The author in Zhong Zang Jing(中藏經) first mentioned that symptom of Huo Luan(霍亂) was deeply related with triple energizers. Ge Hong(葛洪) did not only come out with some symptoms and mechanisms for Shang Han(傷寒) and Za Bing(雜病), but also applied them to their usages for herb medicine. Chao Yuan Fang(巢元方) suggested its symptoms were more closely related with Shang Han and Za Bing than before. For the first time, Chao subdivided its symptoms to both cold-heat and weakness-strength sides. Sun Sai Miao(孫思邈) supplemented its discrimination invented by Chao(巢元方), adding more symptoms and prescriptions for triple energizers. Wang Tao(王燾) showed more prescriptions for triple energizers than before, and initially designed the discrimination for Huo Luan, diabetes(消渴), and epidemic Wen Bing(溫病). Conclusions : Before Tang dynasty, the symptom discrimination based on theory of triple energizers had been originated and developed for the purpose of repairing Za Bing, not just treating Wen Bing.

• 건축역사연구
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• 제27권2호
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• pp.113-124
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• 2018

This study investigates the relationship of two architectures 'Kim Sa-haeng' and 'Park Ja-cheong.' They were the architects whose architecture were established and well known however they were not acknowledged by the people. Because they were not revealed under the large-scale national construction in complicated circumstances at home and abroad. The results were as follows; First, Kim Sa-haeng who was an overseas architect in Yuan dynasty stood out in all areas of architecture. Particularly in making royal tombs; His works were recognized as the most beautiful royal tombs ever existed and was later on followed by the Joseon dynasty. Second, Park completed the construction of Joseon's by faithfully reflecting on the discussed process of Neo-Confucian while coming after the time of the construction of Kim Sa-haeng. Third, although Kim Sa-haeng was a vassal of the Buddhist nation in Goryeo, he built the Moon-myo, a Confucian inspired temple of Joseon. Park Ja-cheong, who continued to build Kim Sa-haeng's architecture, reproduced Kim Sa-haeng's confucian's temple of Joseon dynasty while modifying it according to the situation in Joseon dynasty. The constructions of the two architects' monuments continues unabatedly. Their architecture has continued without massive changes.

• 천문학논총
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• 제39권2호
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• pp.69-87
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• 2024

This study analyzes the characteristics of the Angbu-ilgu, a Korean sundial resembling a concave hemisphere, which was crafted in 1434 during the sixteenth reign of King Sejong (r. 1418-1450) of the Joseon Dynasty, although no remains of it exist today. We draw upon historical documents, such as the Sejong-Sillok (Veritable Records of King Sejong), Donggyeong-Jiji (Chorography of the Joseon Dynasty), and Yuanshi (History of the Yuan Dynasty), as well as related extant relics. The primary features of King Sejong's Angbu-ilgu were as follows. First, celestial-circumference degrees were intricately engraved along the meridian line. Second, 12 double-hours were represented by images corresponding to their respective animal divinities. Third, a plate was affixed to the end of the gnomon, which stood perpendicular to the alidade, serving as a handle, rotated along two axes, and included a pinhole. Fourth, the diameter of the hemisphere measured 414 mm, approximately 1.5-2.1 times larger than extant Angbu-ilgu relics. Finally, four pillars supporting the Angbu-ilgu were positioned at four cardinal points. In conclusion, this study holds significance for restoring the Angbu-ilgu from the era of King Sejong.

• 혜화의학회지
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• 제9권1호
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• pp.725-743
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• 2000

This study was intended to investigate the contents associated with the neuropsychosis in the medical books published in the times of Chinese dynasty of Jin and Yuan. As a result, the following findings were drawn. 1. As for palpitation from fright and severe palpitation, the medical schools in the times of Chinese Jin and Yuan dynasties viewed their causes as heart-fire, shuiqichengxin, blood vacuity, phlegm and so on and presented a prescription for each cause for them. 2. As for psychosis, medical books published in the times of Chinese Jin and Yuan dynasties accurately divided and discussed epilepsy and viewed their causes largely as Yangming heat, phlegm of chest and heart-fire. And a number of medical schools made use of such therapeutics as sweating, vomiting and diarrhea therapies. 3. As for headache, medical books published in the times of Chinese Jin and Yuan dynasties presented their causes as fire and heat, phlegm heat, phlegm and so on and classified the aspect of headache in detail. As for vacuity rexation and dysphoria, medical books at that time saw their causes as fire and heat, heart-fire, blood vacuity and so forth and presented a prescription for them accordingly. 4. Liu Wan Su was the Hanliang school. He viewed the etiological cause for psychopathy as fire and heat and prescribed largely the medication of cold nature for it. 5. Zhang Cong Zheng belonged to the Gongxia School. He viewed the etiological cause for psychopathy as fire, phlegm and so forth and made use of sweating, vomiting and diarrhea therapies. Especially, he used the 'Jingzhepingzhe' therapy as a method to treat the symptom of fright. 6. Li Gao did not any specific mention of psychopathy and divided headache due to internal injury and headache due to external contraction. 7. Zhu Zhen Heng viewed most of the etiological causes for psychopathy as phlegm, fire and deficiency of blood and attached importance to such its therapeutics as resolving phlegm, cleaning away fire and nourishing Yin. 8. Wang Hao Gu did not present the specifically common etiological cause and prescription for psychopathy but described the cause and prescription for headache, dysphoria, maniac speech, palpitation and so forth. Luo Tian Yi presented the process of psychosis due to abnormal therapy for cold demage and prescription of it. 9. Wang Lu made a detailed explanation about the therapeutics of five types of stagnated syndrome and said that stagnated syndrome became the major cause for them in the occurrence of such psychopathy. Wei Yi Lin presented the prescription and medication for comparatively diverse mental diseases such zhong-qi, severe palpitation, palpitation for fright, impaired memory, vacuity rexation, headache, psychosis.

• 대한가정학회지
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• 제41권5호
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• pp.193-203
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• 2003

Magoja is a jacket for men and women. Magoja was worn between the jacket, jogori and the coat durumagi; that is over the jacket and under the coat. In the 19th century, Daewon-kun, who was wearing maqua, was in China and he came back to Korea. So, it was believed that the origin of magoja was from maqua from Qing. But, there were differences between magoja and maqua in their design. Therefore, I researched the origin of magoja and tried to know the design and the method of wearing magoja in the Chosun dynasty. The results are as follows. The design of magoja, especially its collar, was different from Chinese maqua. As analyzed above, it is difficult to regard the origin of magoja as deriving from Daewon-kun's maqua, which he wore when he went to Qing. Magoja-style jacket can be found from many old pictures. The collar of those jacket, whose style was waonsam-git unlike the present-day magoja, is consistent with the collar of sagyusam or baeja. And this kind of git style had existed for a long period of time as already studied in bangryungbangbi. Furthermore, the origin of this kind of jacket dated back to the maeksu of the Sung Dynasty; maek meaning Koguryo, maeksu was understood to indicate the style of the Koguryo jacket of short sleeves for the convenience of horseback riding. Maeksu, which varied in its kind and style, had been used as the equestrian clothes in China and was assumed to be particularly put on widely during the Yuan and Sung Dynasties. Maeksu continued to exist as daegeumeui during the Ming Dynasty but, later called magua, it was worn more widely ding the Qing Dynasty of the Manchus. This kind of maeksu or magua was the jacket which could be put on the coat and this style of wearing it during the Chosun Dynasty could be confirmed by the pictures. Therefore, magoja is not the jacket which was all of sudden derived from Qing's magua but one of traditional Korean clothes of the northern provinces which had existed for a long period of time. And magoja seemed to be put on more widely during the latter part of the Chosun Dynasty because of the influence of Qing's magua.

• 대한한의진단학회지
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• 제18권1호
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• pp.33-43
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• 2014

Objective I would like to identify when 'If the wind damage people, they feel aversion to wind. If the cold damage people, they feel aversion to cold.(傷風則惡風 傷寒則惡寒)' has appeared and what does this hypothesis have affected. I also researched future scholars' opinions and their criticism on this hypothesis. Methods: 1. Among the books which are related to Cold damage according to the age, books which have original text that has a relationship with this hypothesis were elected. Total of 30 books were elected, and their original text was extracted and analyzed. Results 1. This hypothesis appeared first on Hwalinseo(活人書) in the Song Dynasty, and had lots of impact on future generations. 2. After passing Song, Yuan, and Ming Dynasty, there were some opinions appeared which criticized part of this hypothesis. Dongeuibogam(東醫寶鑑) also tried to correct this hypothesis. 3. Bang Yu-Jip(方有執) of Ming Dynasty straightly opposed this hypothesis on Sanghanronjobyeon(傷寒論條辨)for the first time. It had huge influence in the Qing Dynasty and lots of scholars suggested that this hypothesis lacks persuasion. 4. Just like Qing Dynasty, this hypothesis is not accepted in the books of modern ages. Conclusion This hypothesis appeared in the Song Dynasty for the first time and had lots of influence, but some counter arguments had appeared as time passed, and during Qing Dynasty, this hypothesis lost its creditibility with lots of criticism.

• 한국의상디자인학회지
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• 제11권1호
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• pp.1-16
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• 2009

Ip-yeong or gat-keun decorate heuk-rip, supplementing its simplicity. When the wind blew, a dynamic beauty was created, especially if the gat-keun was made with long straps of jade or silk. Basically, ip-yeong was a practical chin strap to hold the gat tight on the head. Commoners made ip-yeong by folding cotton cloth or fine gauze. However, as available materials became diversified, people used cloth, jade, agate, amber, coral, gold medallion, rock crystal and bamboo as well, juk-yeong, which was made with bamboo, became popular especially when Heungsun Daewon-gun, the father of King Kojong, decreed that people wear simple clothes. Most records concerning ip-yeong in Chosun-wangjo-shillok, the authentic record of the Joseon Dynasty, are related to forbidding a sumptuous life. The book also suggests that ip-yeong was bestowed by the king or was offered to foreign diplomats as gifts. Ip-yeong doesn't seem to be a unique system for Korea. Based on portraits or paintings where ip-yeong can be found, it seems to have been widely used during the Yuan dynasty and the Goryeo dynasty. The system disappeared in China as the Ming Dynasty was established, but it remained in use in the Korean Goryeo dynasty and through the Joseon. Literature suggests that the same materials were used for ip-yeong from the beginning of Joseon to the end of the dynasty. Guyeongja refers to a ring that connects an ipja to a chin strap. Guyeongja made with silver, bronze and jade still remain. In gungjungbalgi, the royal court inventory book, records of imogarye can be found (1882), where ten pairs of pure gold strap rings and ten pairs of gold-plated ones were used for a royal wedding.