• 복식
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• 제64권6호
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• pp.78-90
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• 2014

This paper examines the way that the principles of coloration for Hoecha(繪次) and Sucha(繡次) were applied for shoe making in ancient China and Korea. Hoecha is the principle of drawing, and Sucha is the principle of embroidery. Hoecha and Sucha is the application principle of the five colors(五方色) from the five elements(五行: metal, wood, water, fire, and earth). Hoecha matchs a color with the opposite side color, and Sucha matchs a color with the beside color. A shoe consists of Sinul(body of shoe) and ornaments attached to it. According to the ratings of shoes, Hoecha and Sucha were differently applied for coloration of Sinul and its ornaments. In general, shoes were classified into Seok and Gu. For Seok, which was the high-ranked shoes, Hoecha was applied, while Sucha was applied to Gu, the low ranked shoe. As Hoecha was originally a principle of coloration for patterns on tops(jacket. 上衣), it was applied to the high ranked shoes i.e., Seok. Also, as Sucha was a principle of coloration for patterns on bottoms(skirt. 下裳), it was applied to the low ranked shoes i.e., Gu. Thus, black was decorated on red Seok, blue on white Seok, red on black Seok, yellow on hyeon(玄: a kind of black color) Seok, and white on blue Seok, all of which were applications of the principle of Hoecha. As the application of the principle of Hoecha to Seok was also done for red Seok for males and females in late Joseon, and red Seok for the crown prince in the period of the Korean Empire, black decorations were used for red Sinul. However, for blue Seok, worn by females in the period of the Korean Empire where Ming's systems prevailed, black decorations were used, which was an application of Sucha. Though there had been no discrimination between genders in the application of Hoecha and Sucha originally, the low ranked principle of coloration was applied to Seok for females.

• 한국의상디자인학회지
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• 제5권1호
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• pp.89-96
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• 2003

The court dancing suit, so-called "JeongJae(呈才) suit," has been worn by court dancers. Since the court dancing suits in the age of the ancient Three Kingdoms and Koryo Dynasty have already been studied previously, this study discussed the change of dancing suit styles created in the latter period of Chosun Dynasty, such as GaInJeonMok-Dan(佳人剪牧丹)ㆍGoGuRyeo-Mu(高句麗舞)ㆍGongMak-Mu(公莫舞)ㆍManSuMu(萬壽舞), and the thought of Yin-Yang and five elements(陰陽五行思想) that the colors of the court dancing suits imply. The purpose of this study is to understand the thoughts contained in the ancient suits as well as their styles in order to inherit and uphold our traditional culture properly. properly.

• 융합정보논문지
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• 제9권8호
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• pp.164-169
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• 2019

본 연구는 천연조미료(깨류)의 '맛[味]'을 동양의학사상의 음양오행(陰陽五行)의 '상생상극(相生相克)' 원리에 의한 우리 몸의 오장육부와 그에 상응하는 관계가 건강관리와 질병을 예방하는 측면에서 고찰하였다. 천연조미료인 깨와 동양의학의 융합연구를 위하여 동양의학의 고전인 황제내경(黃帝內經), 동의보감(東醫寶鑑), 및 전문단행본, 논문 등의 기록에서 분석하였으며, 깨류의 섭취는 친화성이 있는 장부와 오미(五味)[산(酸) 고(苦) 감(甘) 신(辛) 함(鹹)]를 섭취하면 장수시대에 '건강수명'을 연장하는데 기여할 것으로 본다.

• 영재교육연구
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• 제12권1호
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• pp.1-30
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• 2002

제4회 대전사랑·과학사랑 창의력대회에 참가한 3명 1조의 고등학생들에게 충남 서천군 한산지방에서 출토된 5각 12면체로 만들어진 속이 빈 토기의 12 면에 나타나 있는 기호를 해석하게 하고, 이 유물의 활용성 예측과 5각 12면체를 활용한 새로운 놀이 방법을 창안해 보도록 장기문제로 제시하였다. 그 결과 학생들은 5각 12면 체에 음각된 12개의 기호를 숫자, 십이지, 방위, 오행 등으로 해석하고 있었다. 특히 이 5각 12면체를 오늘날 놀이 도구로 활용할 수 있는 방안 찾기에서는 음양 오행진 놀이, 숫자 놀이, 말판놀이 등 아주 독창적인 아이디어들이 많이 제안되었다. 따라서 본 연구에서는 5각 12면체를 이용한 창의성 프로그램이 영재들의 창의성 교육에 활용될 수 있음을 제안하고자 한다.

• 동국한의학연구소논문집
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• 제1권
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• pp.161-191
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• 1992

The purpose of this study is how have the form and theory of the five element theory in the (黃帝內徑) by the investigation of the course of the course of the five element introduced the ancient oriental medicine from ancient oriental philosophy. The following results were obtained. 1. The five elements in (尙書) meaned the uses of water, fire, earth, wood, metal which were important in living. Because these had very important meaning in ancient political and economic society, emphasized to big law(洪範) 2. The five elements in (左傳) and (國語) mean the five uses too, and there are the phases of "five win metal"(火勝金) and "wather win fire"(水勝火), but these only meaned the physical interrelation. 3. In the five circulating factor theory made by Chu Yen(鄒衍) which have the attribute of the five elements, he more reasonably had argued human affairs like that a dynasty become different in step with the circulating five favors. There is the regular annual policy in the (呂氏春秋) which closely connected nature and human living, and attached the various colors, animals, visceras, flavors, sounds, the sexagenary cycle and so on to the five elements. 4. In the (春秋繁露) writed in fore-period of Han(漢) dynasty, the interactions of the five elements are concretely applicated to policy, Dong Jung Soe(童仲舒) had discrived the interactions of the five elements by Dong Lyu Sang Dong theory(同類相動說) and the misfortune theory(災異說), emphasized the sympathy of nature and human. Thought there is many content which are superstitious and contradictory, I concider which that affcted many effects in the formation of five element theory of oriental medicine. In the (淮南子) the order of matters were explained by the five element theory too, as the interrelations of the five elements were explained by the sexagenary ctcle, I assume that the bud of O-Un theory(五運理論). And there was not founded the fullscale intriduction of the five element theory in the Ma Wang Tye(馬王堆) excavated finds, the Mu Yyi medical writings formed the dynasty(武威漢代醫簡) and the documents about Pyun Jak(偏鵲) and Sun U Ie(淳于意). 5. The application of the five element theory in the (Whang Di Nei Qing) (黃帝內徑) is devided into the attachement to the five elements, the interelations of the five elments, and Un Gi theery(運氣論). In the attachment to the five elemeant theory, it made the attachment of the five viseras of (今文尙書) party a standard and attached the sections of a human body, the whole internal organs of sense, the five colors, the five flavors and the five sounds and so on to the five elements. It put to use by means of the apllivation of the interrelation of the five elements in the transferations of the diseases and the relative severeness of a disease in step with change of time and season. Un Gi theory(運氣論) which synthesized by the attachment to the five elements, the inter-relations of the five elements and the climate which observerd from ancient times systematically argued the effects of weather to human. 6. The application of the five elements theory in (黃帝內徑) have the significant what had get rid of irrational factors like that the emotion and action of human could to influense the weather, what had been formes more rational thingking by the obesrvation of human and nature. It is required more reserches about the possibility of the formation of the doctrinal faction bt the geographical effect of the Yon, Je(燕,薺) region, the application of the five element theory in other ancient medical books and the relationship of the five element theory and Yin Yang(陰陽)

• 대한한방소아과학회지
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• 제21권2호
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• pp.121-132
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• 2007

Objectives The purpose of this study is to determine oriental medical concept of emotional intelligence, and to develop the ways of treatment. Methods We investigated the literature of the oriental and western medicine about an emotional intelligence. Results Regarding an emotional intelligence from the oriental medicine, it will follow in attributes of five elements(五行), five emotions(五志), seven passions(七情). Due to the five emotions and seven passions will take to control themselves with following the principle of poles at interinhibition, and intergeneration among the five phases. There is a possibility of trying to apply in reflection control of emotion(partIV). Five emotions(五志), depression theories(鬱症), and a control of theories of seven passions(七情調節) will be applied an emotional stability and an emotional control. Conclusions This study showed that oriental medicine has more merits better than western medicine about emotional intelligence, because oriental medicine consider that the body and mental is an inseparable relation. The further study is necessary with the concept formulation and for a historical investigation about an emotional intelligence.

• 한국수학사학회지
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• 제27권3호
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• pp.183-195
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• 2014

In mathematics a prime number is the natural number that has no positive factors other than 1 and itself. As natural numbers greater than 1 can be factored characterized by prime numbers, identities of a culture could be understood if its cultural phenomena are analyzed through cultural prime numbers(CPN). It is not easy to resolve cultural phenomena into CPN and analyze them through CPN due to complexities of culture. Though it is difficult, however, it is not impossible. For CPN keeps relative independence in the context of history and thought. We call 2, 3 and 5 as CPN: 2 is representative of Yin and Yang theory, 3 of Three Principles theory, and 5 of Five Elements theory. We argue that the Ten Celestial Stems and the Twelve Earthly Branches, the core principles in the oriental tradition, could be factored by the CPN. Analyzing Sil-Hah Woo's arguments, we discuss that the CNP 3 achieved more qualitative valuation than the others in Korean culture.

• 대한가정학회지
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• 제39권5호
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• pp.89-105
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• 2001

This study on Jeung San Kyo, one of Korea's new religions, considered the name, kind, form, color and the thoughts of ritual dress which is involved in 15 religious blanches acting currently according to books and the actual research. The following is below. 1 Each names of ritual dresses called rigious branches are Bob Bok(법복), Doh Bok(도복), Yeah Bok(예복) and Jea Bok(제복). 2 In most religious blanches, ritual dress is the Korean cloths which Poh is wear above and Kwan is put on, and the form of Poh(포) is the similar with Durumagi(두루마기), Danryungpoh(단령포), Jungchimak(중치막), Jikryungpoh(직령포) etc, but not the form of Git, Moo and Yiohmim. Kwanmoh is named Chill-Chung-Kwan(칠층관), Yiun-Hwa-Kwan(연화관), Yiun-Kwan(연관), In-Hwa-Kwan(인화관), Tong-Chon-Kwan(통천관) etc. 3. In most religious orders but Dae Suun Jin Li Hueay(대순진리회), Jeung San Doe Jang(증산도장), Colors are used, white, lightblue, and yellow is used in Jeung San Pop Jong Kyo(증산법종교), Dong Doe Pop Jong Gyum Gang Doe(동도법 종금강도). White color means the mind of a people tradition, and light blue expresses an Oriental nation, namely, “Korea”, and is the color representing Jeung San Kyo, and yellow shows the central religion in the future. 4. Jeung San Kyo ceremony fashion reflects the ideologies of the principal role, the Um and Yang-five elements, and, nationalism according to form, color.

• 한국전통조경학회지
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• 제31권2호
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• pp.43-57
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• 2013

본 연구는 소쇄원 48영의 잠재적 의미경관 구성에 있어서 인간의 본성과 우주적 보편적 질서를 연결하는 사유체계라 할 수 있는 음양오행론(陰陽五行論)적 의미를 추출하는데 목적이 있다. 지금까지의 논의를 정리하면 다음과 같다. 1. 소쇄원 48영에 대한 음양(陰陽)적 경관구성 중 자연과 행위의 관계를 형상화 한 시문은 작중 화자가 산수를 유유자적하게 완상하거나 답사하는 동적인 모습을 그렸다. 주로 양(陽)의 배속을 통해 동 남쪽에서 창작된 경우가 많았다. 반면 정적인 음(陰)의 경관구성이라 할 수 있는 자연과 경물을 형상화 한 시문은 북 서쪽 부근에서 창작된 경우가 많았다. 자연과 인공 경물을 작품으로 형상화 한 시문은 김인후 자신이 경물을 두고 의미경관을 표출하고자 한 경우와 있는 그대로의 사실적 정원의 이미지를 묘사한 경우로 구분 지을 수 있다. 시문은 행위의 표현보다는 경물을 형상화하는데 치중했음을 보여준다. 또한 제1영과 마지막 작품인 '장원제영'의 시문이 모두 같은 구역 안에 있다는 것은 음과 양, 자연의 순환원리가 내재된 종시(終始)적 공간으로 파악했다는 것을 알 수 있었다. 2. 소쇄원 48영에 대한 오행론(五行論)적 경관해석 중 발산(發散)에 의해 결합된 세계로서 목(木), 화(火)기(氣)를 들 수 있다. 먼저 목의 성정을 나타내는 시문은 경물을 형상화 한 시문이 많았으며, 정내의 전체구도에서 동향인 오곡문 구역에 배치되어 있었다. 시문의 내용은 유연하고 소박함 속에서 발생과 곡직(曲直)을 나타내고 있다. 화의 성정을 나타내는 시문은 행위를 형상화 한 시문이 많았으며, 정내에서는 낮에 해가 위치하는 남향인 애양단 구역에서 창작되었다. 모두 양의 속성인 발산과 상승을 특징으로 하는 변(變)의 운동에 오른 상태라 할 수 있다. 3. 소쇄원 48영에 대한 오행론적 경관해석 중 수렴(收斂)에 의해 결합된 세계로서 금(金), 수(水)기를 들 수 있다. 먼저 금의 성정을 나타내는 시문들은 모두 경물을 형상화 한 시문이었고, 정내의 전체구도에서는 서향인 대나무 숲 구역에 배치되어 있음을 알 수 있었다. 사계절 중 가을의 경치를 나타내며, 선비의 단호함과 의로움의 정결을 나타내고 있다. 수의 성정을 표현한 시문은 정원의 가장 상단이라 할 수 있는 북향의 제월당 부근에서 창작되었으며, 시간적으로 저녁 늦은 밤 달맞이를 하는 행위를 형상화 한 시문과 설경의 자연경물을 형상화 한 시문이었다. 모두 수렴에 의한 음으로 화(化)하는 기운을 표현한 시문이라 할 수 있다. 4. 소쇄원 48영에 대한 오행론적 경관해석 중 수렴과 발산의 복합체라 할 수 있는 토(土)의 성정을 나타내는 시문은 내원의 경관 중 중앙에 위치한 광풍각 계류주변이며, 자연현상과 인공경물을 통해 작가의 행위를 매개하고 있다.

• 동국한의학연구소논문집
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• 제4권
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• pp.109-140
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• 1995

As we considered in the main subjects, investigations on the theory of 'Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' through 'Wang Bing's Commentary(王氷 注本)' of 'The seven great chapters in The Yellow Emperor's Internal Classic Su Wen' ("黃帝內經素問 七篇大論") are as follows. (1) In The seven great chapters("七篇大論")' Wang Bing supplement theory and in the academic aspects as a interpreter, judging from 'forget(亡)' character. expressed in the 'The missing chapters("素問遺篇")', 'Bonbyung-ron("本病論")' and 'Jabeob-ron(刺法論)', 'The seven great chapters("七篇大論")' must be supplementary work by Wang Bing. Besides, he quoted such forty books as medical books, taoist books, confucianist books, miscellaneous books, etc in the commentary and the contents quoted in the 'Su Wen(素問)' and 'Ling Shu("靈樞")' scripture nearly occupy in the book. As a method of interpreting scripiure as scripture, he edited the order of 'Internal Classic("內經")' ascended from the ancient time and when he compensated for commentary, with exhaustive scholarly mind and by observing the natural phenomena practically and writing the pathology and the methods of treatment. We knew that the book is combined with the study of 'Doctrine on five elements motion and six kinds of natural factors(運氣學說)' (2) When we compare, analyze the similar phrase of 'The seven great chapters in The Yellow Emperor's Internal Classic Su Wen'("黃帝內經素問ㆍ七篇大論") through 'Wang Bing's Commentary(王氷 注本)', he tells abouts organized 'five elements(五行)' and 'heaven's regularly movement(天道運行)' rather than 'Emyangengsangdae-ron("陰陽應象大論")' in 'The seven great chapters("七篇大論")'. Also the 'Ohanunhangdae-ron("五運行大論")' because the repeated sentences with 'Emyangengsangdae-ron("陰陽應象大論")' is long they are omitted. And in the 'Youkmijidae-ron("六微旨大論")', 'Cheonjin ideology(天眞四象)' based on the 'Sanggocheonjin- ron("上古天眞論")', 'Sagijosindae-ron("四氣調神大論")' is written and in the 'Gigoupyondae-ron("氣交變大論")', the syndrome and symptom are explained in detail rather than 'Janggibeobsi-ron("藏氣法時論")', 'Okgijinjang-ron ("玉機眞藏論")' and in the 'Osangieongdae-ron("五常政大論")', the concept of 'five element(五行)' of the 'Gemgwejineon-ron("金櫃眞言論")' is expanded to 'the five elements' motion concept(五運槪念)' and in the 'Youkwonjeonggidae-ron("六元正紀大論")', explanations of 'The five elements' motion and six kinds of natural factors(運氣)' function are mentioned mainly and instead systematic pathology is not revealed rather than 'Emyangengsangdae-ron("陰陽應象大論")'. And in the 'Jijinyodae-ron("至眞要大論")', explanations of the change of atmosphere which correspond to treatment principle by 'The three Yin and Yang(三陰三陽)' as a progressed concepts are revealed. Therefore there are much similarity between the phrase of 'Emyangengsangdae-ron("陰陽應象大論")' and 'chapters of addition(補缺之篇)'. Generally, the doctrine which 'The seven great chapters("七篇大論")' are added by Wang Bing(王氷) is supported because there are more profound concepts rather than the other chapter in 'The seven great chapters("七篇大論")'. (3) When we study Wang Bing's(王氷) 'Pattern on five elements motion and six kinds of natural factors(運氣格局)' in 'The seven great chapter("七篇大論")', in the 'Cheonwongi-dae-ron("天元紀大論")', With 'Cheonjin ideology(天眞思想)' and the concepts of 'Owang(旺)'${\cdot}$'Sang(相)'${\cdot}$'Sa(死)'${\cdot}$'Su(囚)'${\cdot}$'Hu(休)' and 'Cheonbu(天符)'${\cdot}$'Sehwoi(歲會)' are measured time-spacially to the concept of 'Three Sum(三合)' the concept of 'Taeulcheonbu(太乙天符)' is explained. In the 'Ounhangdae-ron("五運行大論")', 'The calender Signs five Sum(天干五合)' is compared to the concepts of 'couples(夫婦)', 'weak-strong(柔强)' and in the 'Youkmijidae-ron("六微旨大論")', 'the relationship of obedience and disobedience(順逆關係)' which conform to the 'energy status(氣位)' change and 'monarch-minister(君相)' position is mentioned. In the 'Gikyobyeondae-ron("氣交變大論")', the concept of 'Sang-duk(相得)', 'Pyungsang(平常)' is emphasized but concrete measurement is mentioned. In the 'Osangieongdae-ron("五常政大論")', the detailed explanation with twenty three 'systemic of the five elements' motion(五運體系)' form and 'rountine-contrary treatment(正治. 反治)' with 'chill-fever-warm-cold(寒${\cdot}$熱${\cdot}$溫${\cdot}$凉)' are mentioned according to the 'analyse and differentiate pathological conditions in accordance with the eight principal syndromes(八綱辨證)'. In the 'Youkwonjeonggidae-ron("六元正紀大論")', Wang Bing of doesn't mention the concepts of 'Jungwun(中運)' that is seen in the original classic. In the new corrective edition, as the concepts of 'Jungwun, Dongcheonbu, Dongsehae and Taeulcheonbu(中運, 同天符, 同歲會, 太乙天符)' is appeared, Wang Bing seems to only use the concepts of 'Daewun, Juwun, and Gaekwun(大運, 主運, 客運)'. In the 'Jijinyodaeron("至眞要大論")', Wang Bing added detailed commentary to pathology and treatment doctrine by explaining the numerous appearances of 'Sebo, sufficiency, deficiency(歲步, 有餘, 不足)' and in the relation of 'victory-defeat(勝復)', he argued clearly that it is not mechanical estimation. (4) When we observe the Wang Bing's originality on the study of 'the theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)', he emphasized 'The idea of Jeongindogi and Health preserving(全眞導氣${\cdot}$養生思想)' by adding 'Wang Bing's Commentary(王氷 注本)' of 'The seven great chapters("七篇大論")' and explained clearly 'The theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' and simpled and expanded the meaning of 'man, as a microcosm, is connected with the macrocosm(天人相應)' and with 'Atmosphere theory(大氣論)' also explained the meaning of 'rising and falling mechanism(升降氣機)'. In the sentence of 'By examining the pathology, take care of your health(審察病機 無失氣宜)'. he explained the meaning of pathology of 'heart-kidney-water-fire(心腎水火)' and suggested the doctrine and management of prescription. In the estimation and treatment, by suggesting 'asthenia and sthenia(虛實)' two method's estimation, 'contrary treatment(反治)' and treatment principals of 'falling heart fire tonifyng kidney water(降心火益腎水)', 'two class of chill and fever(寒熱二綱)' were demonstrated. There are 'inside and outside in the illness and so inner and outer in the treatment(病有中外 治有表囊)'. This sentence suggests concertedly. 'two class of superfies and interior(表囊二綱)' conforming to the position of disease. Therefore Wang Bing as an excellent theorist and introduced 'Cheoniin ideology(天眞思想)' as a clinician and realized the medical science. With these accomplishes mainly written in 'The theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' of 'The seven great chapters("七篇大論")', he interpreted the ancient medical scriptures and expanded the meaning of scriptures and conclusively contributed to the development of the study 'Korean Oriental Medicine(韓醫學)'.