• Journal of Physiology & Pathology in Korean Medicine
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• v.23 no.2
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• pp.325-330
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• 2009

In Korea, medical diagnostic equipments and biochemical examination can not be used in order for diagnosing sub-healthy state or ante-disease state in oriental medicine clinic. So morphic analogical method used in oriental medicine can be a good tool as a disease-predictable signs in order to enable preventive diagnosis and therapy. Therefore the four geometrical subjects; Essence, Pneuma, Spirit, Blood(四科;精氣紳血) and the four taxonomical species; Pisces, Quadruped, Aves, Carapaces(四類;魚走鳥甲) are chosen as morphic models in this paper. The differences of two classifying methods with four subjects and four species were as follows. The diagnostic category was meta-medical and synthetic against medical specific. The diagnostic object was body in contrast with face. They were able to be applicant in psychology and classification of characteristics against diagnostics and therapeutics directly in oriental medicine. The theoretical basis was basic diagrams of four unit-fluids of body and morphological analogy with four animal species respectively. And the therapeutic aims were systemic pathogenesis following five phase theory against congestion and deficiency of Essence, Pneuma, Spirit, Blood. The four subjects and four species are mixed each other practically in clinic. But it should be used limitedly because of the above reasons described and must divide the principal and secondary factors and follow the pathology of principal shape factor. In order to improve the diagnostic value of ante-disease state, the discriminable standards, measurement methods, limit of interrelating interpretation and the criteria of abnormal disproportion were needed to be defined more clearly in advance.

• Journal of the korean veterinary medical association
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• v.41 no.12
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• pp.1142-1147
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• 2005

생명체 안에는 정맥혈과 동맥혈이라는 두 가지 종류의 혈액이 흐른다. 여기에는 신체 내 세 가지 기관이 관여하는데, 간은 영양과 성장의 임무를 심장은 생명의 원동력을 뇌는 인지와 이성을 담당한다. 영양과 성장은 간에서 형성되는 '정맥혈'을 통해 형성되고 생명의 원동력은 심장에서 형성되는 '동맥혈'을 통해 전신으로 퍼진다. 이 혈액들은 심장으로 다시 돌아오지 않고 온 몸에 퍼져 소비된다. 혈액은 심장이 이완될 때 심장 안으로 빨아들여진다. 심장은 혈액을 펌프질하는 기능이 없으며 동맥이 그 스스로가 '박동성'을 가지고 혈액을 밀어낸다. 좌심실에서 정맥혈과 프네우마(Pneuma)가 섞이게 되는데 심장 오른쪽 심실과 심방의 정맥혈은 좌심실과 우심실 사이 중격(심실중격, interventricularseptum)의 작은 구멍을 통해 좌심실로 이동한다.

• The Magazine of the Society of Air-Conditioning and Refrigerating Engineers of Korea
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• v.31 no.11
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• pp.31-35
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• 2002

금번 특집호중 앞서 소개된 각종 냉매 또는 가스압축기의 소개를 통해 압축기의 종류 및 작동원리에 대한 내용은 이미 많이 소개되었을 것으로 생각됩니다. 따라서 실제 공기압축기를 사용하고 선정하는데 필요한 기본원리와 구조에 대해 간략히 소개하고자 합니다. 공기의 운동이나 공기 압축을 의미하는 Pneumetic 이라는 말은 고대 그리이스어의 "Pneuma"에서 유래 되었으며 호흡, 바람을 의미했고, 철학에서는 정신(영)을 의미했다. 공기압축기는 전기모터나 내연기관(원동기) 또는 터어빈 등의 동력장치로부터 동력을 전달받아 공기에 압축일을 가함으로써 공기를 압축시켜 압력을 높여주는 기계로서 오늘날 산업전반에 걸쳐 널리 사용되고 있고 이중 중소형 공기압축기의 대표 기종인 소형왕복동식공기압축기와 중형스크류식공기압축기의 원리와 구조에 대해 소개하고자 한다. 소개하고자 한다.

• Proceedings of the KSPS conference
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• 1996.10a
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• pp.378-378
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• 1996

Human beings and chimpanzees are very much alike. and scientists say there is only 1% difference between them. Contrary to our expectations, the difference lies not in brains but in tracheas ( windpipes ). Those of human beings are bigger and longer than those of chimpanzees. Thu means more air is inspired and expired as breath. About breath there are interesting descriptions in the Bible. In the Genesis it says God made a man out of soil and breathed life-giving breath into his nostrils and the man began to live. In other part it says life exists between incoming breath and outgoing breath. Thus breath plays key role is our life. In Hebrew and Greek, breath and spirit are the same words. In Hebrew it is ‘Luahf’ and in Greek, ‘Pneuma’ With breath and mouth organs human beings produced voice, and with haritage and through leaning we train our voice to reach the level of language which convey our culture. My contention is to realize the gift of voice and train it so that it can perform proper function as a tool of conveying our thought and culture. This is a kind of practice of speech and it may be called speechology. It includes the following practical methods: 1. Try to read aloud. 2. Encourage recitation, 3. Make public speaking as possible. 4. Learn theories of phonetics; such as about pronunciation, accent, intonation, prominence, assimilation and so on.

• Journal of Korean Port Research
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• v.10 no.1
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• pp.1-14
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• 1996

Rapid change in the technological environment of marine transportation and the development of the ocean shipping industry have fostered a revolution in the port system. This in turn has caused major changes in the function and use of port in Korea. Aside from this, Mokpo Port, however continues to decline, because the existing port facilities and related subsystem are already obsolete with no chance of regaining operational effectiveness and treatment for proper implementation. Although a few studies have been done on the Mokpo Port, has not been found, any reseach for the analytical approach to the transportation system of it. This paper aims to make an extensive analysis of the physical distribution system in Mokpo Port focusing on the coordination of subsystems such as navigational aids system. The base of introduced simulation tool here is the queueing theory. The overall findings are as follows: 1. Among those vessels called at Mokpo Port in 1994, 556 ships(2,736,669 G/T) are oceangoing while 8155 ships(2,587,217 G/T) are domestic. The average size of oceangoing vessels is 4,922,1 G/T, and the domestic is 317,8 G/T. The average arrival interval and service time of the domestic vessels are 6.0 hours and 24.1 hours respectively marking the berth occupation rate over 100%. Those for oceangoing vessels are 34.5 hours, 120.0 hours and 37.2%. In order to maintainin the berth occupation rate to 70% the capacity considering the 1994 of domestic piers must be extended to 145% and oceangoing vessels must be increased to 165%. 2. The capacity of approaching channel is enough to handle the total traffic volume of 3. Tugs are sufficiently being provided to handle all ships requiring their services 4. The capacity of storage and inland transportation systems are sufficient to handle the throughput and the yard stroage utilization rate of No.1 - No.5 is 4.5% and No.6 is 30% of 1993's. 5. The utilization rate of LLC(Level Looping Crane) and PNT(PNeumaTic) are 2.7% and 18.8%, respectively.

• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.4
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• pp.861-878
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• 2003

In the ancient time wind is considered as the life . soul and the human's breath which represents essence of universal creation and the absolute power and also the messenger of the god or god's state. Greek's 'pneuma' , India's 'Brahman' and the Old Testament's 'ruach' are used to signify the wind. Also Wind(風) in traditional culture, it is related to 玄妙之道 of 花郞, the flower of youth in Shilla dynasty and sexual intercourse in shaman's dream which can be thought as Freud's libido. In this aspect we can see the connection between the wind and the libido which can be meaning of sexual desire. Ancient Chinese wrote word ‘風’ as phoenix, the god's bird, the phoenix in inscriptions on bones and tortoise carapace(甲骨文) because one can feel the wind but can’t see it. The word Ki(氣) origins from 風 therefore 風 is 氣's fundamental notion. The wind can be understood by ki which travels around the world to create all nature. And the Wind is associated with 風化, 玄鳥, 八僧舞, which are related with reproduction. In the book of change (周易) the 震巽卦 ; 雷風 come under wind which means the function of ki and also menas the 精(essence of life) of 恒久(eternity) means the reprodution ; that performs succession of life. In the Oriental Medicine 氣 is a phenomenon that appears by movement of Ki by 相火(Ministerial fire). 相火 is core of the succession of life which means preservation of descendants; therefore 風 has very similar concept with sexual desire. 風 is the beginning ki of universe and in human body aspect 風 belong to the Liver Meridian. If 風 makes movement then the Pericardium Meridian of Hand Kwolum responds and the genital organs which belongs to Liver Meridian of Leg Kwolum reproductive function by contraction and expansion. Generally 風 understood as movement and origination and this is recognized as meaning of 氣. Therefore as studied above the present writer believe m. participates closely to reproductive function.

• (The)Study of the Eastern Classic
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• no.32
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• pp.245-278
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• 2008

The purpose of this paper is to create an inter-religious dialogue between the Western Christian concept of the spirit and Eastern ch'i philosophy within the category of panentheism. The Hebrew term ruah means 'moving air' and 'wind' which derive from the particular experience of the ancient Hebrew people living in the desert. The Greek pnuema also means 'life' and 'wind' which denote the natural power. Both ruah and pneuma consist of the main idea of the spirit exploring the symbol of relationality of the divine in Western tradition. Eastern ch'i philosophy indicates a vital force for keeping the body and soul alive, which is unconscious and spontaneous. Ch'i as a vital force constitutes cosmogony and cosmology with the constant movement of yin and yang. Yin and Yang as representing earth and heaven are dynamic breaths, blending harmoniously to become all existence. The ethical implication of the inter-religious dialogue between the spirit and ch'i would be the integration and interconnection of heaven, earth, and human beings. The dialogue suggests becoming one body with nature and human community through embodying the non-dualistic spirit of life. The inter-relationality means that since all modalities of existence are made of the cosmic life, human beings are part of the divine cosmic process. This is related to degree of spirituality in the entire chain of being: rocks, trees, animals, humans, and goods represent different levels of spirituality based on the varying composition of the spirit and ch'i. All beings that internally embody with the spirit and ch'i are organically inter-connected, and they are integral part of a continuous process of transformation of life towards holistic liberation of human and nature community.

• Journal of Korean Port Research
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• v.11 no.2
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• pp.321-337
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• 1997

Rapid change in the technological environment of marine transportation and the development of the ocean shipping industry have fostered a revolution in the port system. This in turn has caused major changes in the function and use of port in Korea. Aside from this. Mokpo Port, however continues to decline, because the existing port facilities and related subsystem are already obsolete with no chance of regaining operational effectiveness and treatment for proper implementation. Although a few studies have been done on the Mokpo Port, has not been found, any reseach for the analytical approach to the transportation system of it. This paper aims to make an extensive analysis of the physical distribution system in Mokpo Port focusing on the coordination of subsystems such as navigational aids system, quay handling and transfer system, storage system and inland transport system. The base of introduced simulation tool here is the queueing theory. The overall findings are as follows; 1. Among those vessels called at Mokpo Port in 1994, the average size of oceangoing vessels is 4,922.1 G/T, and the domestic is 317.8 G/T. The average arrival interval and service time of the domestic vessels are 6.0 hours and 24.1 hours respectively marking the berth occupation rate over 100%. Those for oceangoing vessels are 34.5 hours, 120.0 hours and 37.2%. In order to maintainin the berth occupation rate to 70% the capacity considering the 1994 of domestic piers must be extended to 145% and oceangoing vessels must be increased to 165% year called. 2. The capacity of approaching channel is enough to handle the total traffic volume. 3. Tugs are sufficiently being provided to handle all ships requiring their services 4. The capacity of storage and inland transportation systems are sufficient to handle the throughput and the yard stroage utilization rate of No.1 $\cdots$ No.5 is 4.5% and No.6 1S 30% of 1993's. 5. The utilization rate of LLc(Level Looping Crane) and PNT(PNeumaTic) are 2.7% and 18.8%, respectively. Practical solution and proposal for improvement of Transportation System in Mokpo Port are as follows; 1. To avoid the congestion in domestic pier introduction of a new port operation system is necessary allowing the domestic vessel to use the oceangoing pier. 2. To establish the port management information system to improve the efficiency of port operation. 3. To build a new storage system for high valued cargos including modernization of the present storage and handling system. 4. To insure the safety of navigation in approaching channel, The Vessel Traffic System including separation scheme is introduced. 5. To interest enormously on public relation to ship owner's association, shippers and consignees by showing that they can save cost and ship turnaround time in order to promote the call to Mokpo Port. At last, to be strategically change the function of Mokpo Port to the Leisure, Fishing & Ferry as well as Maritime port.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.