• 동의생리병리학회지
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• 제21권3호
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• pp.596-604
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• 2007

For countless time, many have been made in our oriental medicine. To understand such prescription and to use, we must study the monarch(jun), minister(chen), adjuvant(zou) and guide(shi) theory that is most of the prescription structure principle's the basis. The monarch is the center of the prescription. Two kind is greatly in the method to select the monarch, in the prescription. One method is that a medicinal herb of the high class of medical herb of the Sinnong's Classic becomes the monarch, and the other method is a medicinal herbs which there is most many qunantity in the prescription becomes the monarch. Additionally, a medicinal herbs name of a prescription name can become the monarch. The minister assist the monarch and this is a criteria of the prescription grouping with the monarch. The minister has close relation with the monarch. The adjuvant helps the monarch and the minister nature of drug or restains. So this makes the prescription effectiveness act accurately. The guide does the activity to help the harmony of the prescription and the activity to help the prescription to act in correct place. If we understand the monarch, minister, adjuvant and guide theory well, we have some advantage. The interpreting of the prescription comes to De easy. and, an application range of the prescription is enhanced. the increase and decrease of the medicinal herbs comes to be easy in the prescription. Finally that theory will be used for the principle to make new prescription.

• 대한한의학원전학회지
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• 제27권4호
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• pp.29-38
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• 2014

Objectives : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), the meanings of monarch-fire(君火) and ministerial-fire(相火) described in papers published nowadays are not the same. Therefore, it is necessary to rebuild a clear concept. Methods : To understand the relationships among 'heaven(天)'-'human(人)' and 'name(名)'-'position(位)', the core concept of the ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), I examined the relationships between 'heaven(天)' and 'human(人)' in Neo-Confucianism(性理學) of Song(宋) Dynasty and reviewed the notes of Wang Bing(王冰) which were quoted by Zhu Dan-Xi(朱丹溪) to set the concept of monarch-fire(君火) and ministerial-fire(相火). I studied relevant texts. Results : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), monarch-fire(君火) is perceived as being from greed(人欲) that can cause hyperactivity(妄動) of ministerial-fire(相火), whereas ministerial-fire(相火) is perceived as being able to control monarch-fire(君火) by following the orders from heaven. This point of view is different from the past which recognized monarch-fire (君火) as the owner and ministerial-fire(相火) as the servant. Conclusions : Zhu Dan-Xi(朱丹溪) received the ideological impact of Neo-Confucianism, and accepted the notes of Wang Bing, recognized monarch-fire(君火) as 'name(名)' and ministerial-fire(相火) as 'position(位)', so he voiced the ministerial-fire theory(相火論) that perceived monarch-fire(君火) as fire(火) of the five processes(五行) of human body that came from greed, ministerial-fire(相火) as being in a position to hear the order from the 'heaven(天)' to control monarch-fire(君火). But the concept of ministerial-fire(相火) which he set connoted a confusing meaning of 'nature(性)' and 'way(道)' of Neo-Confucianism. In the later process to solve the problem, life-gate theory(命門學說) was raised, and many researchers had tried to remove the meaning of hyperactivity from the ministerial-fire(相火).

• 한국정보과학회논문지:정보통신
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• 제36권5호
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• pp.369-375
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• 2009

주택내 광대역통신망(Residential Broadband Network: RBN)은 xDSL/Cable 망에서 점차 100Mbps급의 FTTH로 발전하고 있다. 사용자들은 고속의 인터넷서비스를 이용하여 웹, 멀티미디어, 게임, 및 파일 공유 등 다양한 인터넷 응용들을 사용하고 있다. 따라서, 주택내 초고속 인터넷 망의 성능은 사용자의 만족도에 중요한 영향을 끼치게 된다. 일반적으로 ISP들은 특정 서버와 소프트웨어를 통해 사용자의 접속을 유도하여 망 성능 측정 결과를 공개하고 있다. 이러한 방법은 사용자의 적극적인 참여를 통한 측정이기 때문에 많은 시간과 비용이 들게 되며, 사용자의 참여를 적극적으로 유도해야한다. 본 논문은 최소한의 테스트 트래픽을 특정 서버에서 생성하여 주택내 광대역통신망의 성능 측정 방법인 Monarch라는 툴을 활용하여 국내의 대표적인 3개 ISP의 FTTH 인터넷 성능을 측정하고 분석한 결과를 제시하였다. 300개 이상의 유효 국내 FTTH 가입자들에 대한 광범위한 실험을 통하여 사용자가 직접 측정한 결과와 비교할 때 큰 오차를 보이지 않음을 확인하였고, 국내 ISP의 FTTH 망 $80{\sim}90Mbps$의 대역폭과 30ms 이내의 RTT를 관찰할 수 있었다.

• 혜화의학회지
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• 제9권1호
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• pp.691-710
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• 2000

We came to the conclusion after considering all the information from many kinds of book on herb medicine which is treatment method of "quickening blood and transforming stasis" for external wound. 1. Angelicae sinensis Radix and Angelicae Gigantis Radix are account for 16%(57times) of monarch drug and ministerial drug in all. It means that effect of "quickening blood and transforming stasis" of Angelicae sinensis Radix and Angelicae Gigantis Radix are more excellent than any other herb medicine. 2. In the case of the monarch drug, Angelicae sinensis Radix and Rhizoma Rhei are used at most, treatment method is divided into "expel stasis" and "quickening blood and transforming stasis". 3. In the case of the monarch drug, there are Dolomitum, Eupolyphaga, Dracinis Resina, Crinis Carbonisatus, Acronychiae Ligum, Pini Ramulus etc which have strong treatment effect and pecunliar sort. 4. In the case of the ministerial drug, there are Dracinis Resina, Brassica Rapa, Pyritunm, Liquidambaris Resina etc which are unusual sort. 5. In the order of frequency in use of monarch drug and ministerial drug in nature, it is hot, mean, cold drug. In the order of frequency in use of monarch drug and ministerial drug in flavors, it is sharp, pungent, sweat.

• 대한한의학원전학회지
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• 제34권4호
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• pp.79-93
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• 2021

Objectives : This study analyzes the theoretical and clinical reasoning process of Zhao Xian-Ke that argued that the Mingmen is the true monarch of the body. Methods :The analysis focuses on how the arguments of Li Dong-yuan and Zhu Danxi was succeeded and supplemented by Zhao Xian-Ke into a new theoretical system in the Yiguan(醫貫). Results & Conclusions : Zhao's argument that the Mingmen is the true monarch of the body is a result of emphasis on the meaning of innate Qi that is separate from the Water and Fire of the Heart and Kidney, which is derived from the innate Qi concept of Li Dong-yuan's Spleen-Stomach Theory. Zhu Danxi's Ministerial Fire Theory was also accepted through the innate Qi concept of Ministerial Fire and True Yin, which contributed to the establishment of a systematical theory on Mingmen, Miniterial Fire, and True Yin as constituents of innate Qi. In conclusion, the Neijing's explanation that the Heart radiates Shenming as the monarch organ has been modified into innate Qi from the Mingmen reaching the Heart to radiate Shenming.

• 동북아문화연구
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• 제19권
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• pp.23-48
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• 2009

Duan Fang's doctrine of constitutional monarchy went forward from monarchy to constitutional government based on that an establishment of constitution political structure is superior to a arbitrary rule political structure. And Duan Fang's doctrine featured limitation of monarch's authority protection of subjects' rights. He thought constitution government should be based on the establishment of constitution preparation. He believed that China need to take merit equally in the process of establishment of constitution preparation. In spite of this flexible recognition, there was not enough consideration about an ideological, social and economical basis that can make possible constitutional government operation. He had understood constitutional government system from angle of monarch's safety and the wealth and power of nation. The view was that a responsible Cabinet was for monarch's safety and the nation assembly judicature local autonomous is a system for safety of nation showed us. In his opinion, neither main task of congress is legislation, cabinet nor is the high ranking executive agency, however, he expected to constitutionalism system to become a buffing role instead of monarch. A little pure and simple thinking that open nation assembly and execute constitutional monarchy could make China powerful and wealthy might reflected urgent situation at that time.

• 건축사
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• 통권630호
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• pp.54-59
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• 2021

• 한국의상디자인학회지
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• 제15권1호
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• pp.139-153
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• 2013

The purpose of this study was to consider the kinds and features of costume and fabrics of the early Koryo period which are mentioned in the records of costume system, royal presents and diplomatic articles at that time ranging from the reigns of king Gwangjong to king Gyeongjong and to king Seongjong. Findings of the study can be summarized as follows. In the 11th year of king Gwangjong's reign, the official costume system was established, which reflected the royal will to independence as an imperial nation. That system also became the basis of the official wage system in king Gyeongjong's reign. In the reigns of king Gwangjong and king Gyeongjong, the monarch granted official uniforms to persons who passed the state examination, directly connecting with new bureaucrats and strengthening the royal authority. Those uniforms were usually worn at a banquet where the monarch and subjects participate together in the early Koryo period. In the reign of king Seongjong, costume and fabrics were positive means of realizing political Confucianism as they were used for bureaucrats who advanced to official position through the state examination. Records issued at that time explain that the monarch presented costume and fabrics in an effort to getting along with officials and civilians of different classes as the state and the royal authority stabilized. Found in the records released in the reigns of king Gwangjong to king Seongjong, the kinds of costume or fabrics at that time include jikseongeuio, gap, yongeui, seupeui, gyegeum baekcheop, geumeunseon gyegeumpoyok and po. The techniques of manufacturing armors in the early Koryo period were probably advanced since the item was a craftwork presented to the court in the reigns of kings Gwangjong and Gyeongjong. Presumedly, baekcheop was a kind of hemp and po. Koryo's native hemp cloth.

• KSII Transactions on Internet and Information Systems (TIIS)
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• 제14권5호
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• pp.1886-1908
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• 2020

With the technical advances, the amount of big data is increasing day-by-day such that the traditional software tools face a burden in handling them. Additionally, the presence of the imbalance data in big data is a massive concern to the research industry. In order to assure the effective management of big data and to deal with the imbalanced data, this paper proposes a new indexing algorithm for retrieving big data in the MapReduce framework. In mappers, the data clustering is done based on the Sparse Fuzzy-c-means (Sparse FCM) algorithm. The reducer combines the clusters generated by the mapper and again performs data clustering with the Sparse FCM algorithm. The two-level query matching is performed for determining the requested data. The first level query matching is performed for determining the cluster, and the second level query matching is done for accessing the requested data. The ranking of data is performed using the proposed Monarch chaotic whale optimization algorithm (M-CWOA), which is designed by combining Monarch butterfly optimization (MBO) [22] and chaotic whale optimization algorithm (CWOA) [21]. Here, the Parametric Enabled-Similarity Measure (PESM) is adapted for matching the similarities between two datasets. The proposed M-CWOA outperformed other methods with maximal precision of 0.9237, recall of 0.9371, F1-score of 0.9223, respectively.

• 대한한의학원전학회지
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• 제13권1호
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.