펄스전류활성 소결 공정을 이용한 Ni 함량변화에 따른 WC 소재의 특성평가

박현국,Park, Hyun-Kuk 한국재료학회 2020 한국재료학회지 Vol.30 No.12

Expensive PCBN or ceramic cutting tools are used for the processing of difficult-to-cut materials such as Ti and Ni alloy materials. These tools have a problem of breaking easily due to their high hardness but low fracture toughness. To solve this problem, cutting tools that form various coating layers are used in low-cost WC-Co hard material tools, and researches on various tool materials are being conducted. In this study, WC-5, 10, and 15 wt%Ni hard materials for difficult-to-cut cutting materials are densified using horizontal ball milled WC-Ni powders and pulsed current activated sintering method (PCAS method). Each PCASed WC-Ni hard materials are almost completely dense, with a relative density of up to 99.7 ~ 99.9 %, after the simultaneous application of pressure of 60 MPa and electric current for 2 min; process involves almost no change in the grain size. The average grain sizes of WC and Ni for WC-5, 10, and 15 wt%Ni hard materials are about 1.09 ~ 1.29 and 0.31 ~ 0.51 µm, respectively. Vickers hardness and fracture toughness of WC-5, 10, and 15 wt%Ni hard materials are about 1,923 ~ 1,788 kg/mm2 and 13.2 ~ 14.3 MPa.m1/2, respectively. Microstructure and phase analyses of PCASed WC-Ni hard materials are performed.

일본(日本) 의학(醫學)의 '절충파(折衷派)'에 관(關)한 연구(硏究)

박현국,김기욱,Park, Hyun-Kuk,Kim, Ki-Wook 동국대학교 한의학연구소 2008 東國韓醫學硏究所論文集 Vol.10 No.-

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai(古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai' viewed treatments as the base, which was the view of most doctors in the Edo period. However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up'(兼收?蓄) was the same as the 'Kao Zheng Pai'. Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷). Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡). Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows. First Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方)' and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan(導水?言)", "Jiao Chiang Fang Yi Je(蕉?方意解)" and "Yi Xue Sho(醫學說)". Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshimasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong Jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言)". Third, Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao Jing(神農本草經)", the main text for herbal medicine, "Ming Tang Jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei Jing(皇帝內經)" and "Nan Jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong Zong(中村中倧) and learned 'the old way'(古方) from Yoshimasu Todo and got experience through Ouan Yue(川越) and Fu Jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) fmm famous teachers. Showhaku(倧伯) meets a medical official of the makufu(幕府), Be

급속소결 방법을 이용한 마찰교반 접합 툴용 WC-Co 소결체 제조 및 특성 평가

박현국,윤희준,유정한,장준호,손인진,오익현,Park, Hyun-Kuk,Youn, Hee-Jun,Ryu, Jung-Han,Jang, Jun-Ho,Shon, In-Jin,Oh, Ik-Hyun 대한용접접합학회 2012 대한용접·접합학회지 Vol.30 No.6

Using the pulsed current activated sintering method, the WC-10wt.% Co materials were densified using a WC and Co powder. The WC-Co almost completely dense with a relative density of up to 99.5 % after the simultaneous application of a pressure of 60 MPa and an electric current for 3 minutes almost without any significant change in the grain size. The average grain size of about $0.3{\mu}m$. The hardness and fracture toughness at $1000^{\circ}C$ were about $2200kg/mm^2$ and $9.8MPa.m^{1/2}$, respectively.

일본 '고증파(考證派)' 의학에 관한 연구

박현국,김기욱,Park, Hyun-Kuk,Kim, Ki-Wook 동국대학교 한의학연구소 2008 東國韓醫學硏究所論文集 Vol.10 No.-

1.The 'Kao Zheng Pai'(考證派) comes from the 'Zhe Zhong Pai(折衷派)' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金峨), Yoshida Koton(古田篁墩 $1745{\sim}1798$) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li'(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 $1739{\sim}1798$) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan(?壽館) mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken(伊澤蘭軒) taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai(?江抽齋), Mori Ritsi(森立之), Okanishi Gentei(岡西玄亭), Kiyokawa Gendoh(淸川玄道) and Yamada Kyoko(山田業廣), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 $1749{\sim}1787$) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問 熱論") and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯). 3) The ancestor of Yamada Kyoko(山田業廣) was a court physician, and learned confucianism from Kao Zheng Pai's Ashikawa Genan(朝川善庵) and medicine from Isawa Ranken(伊澤蘭軒) and Taki Motokata(多紀元堅), and the secret to smallpox from Ikeda Keisui(池田京水). He later became a lectu

일본 '고증파(考證派)' 의학에 관한 연구

朴炫局 ( Park Hyun-kuk ),金基郁 ( Kim Ki-wook ) 동국대학교 한의학연구소 2008 東國韓醫學硏究所論文集 Vol.11 No.-

1.The 'Kao Zheng Pai'(考證派) comes from the 'Zhe Zhong Pai(折衷派)' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金峨 いのうえきん が), Yoshida Koton(古田篁墩 よしだこうとん 1745~1798) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li'(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋 かりやえきさい). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 めぐろどたく1739~1798) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan(蹟壽館) mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken(伊澤蘭軒 いさゎらんけん) taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai(澀江抽齋 しぶぇちゅぅさぃ), Mori Ritsi(森立之 もりりっし), Okanishi Gentei(岡西玄亭 おかにしげんてぃ), Kiyokawa Gendoh(淸川玄道 きょかゎげんどぅ) and Yamada Kyoko(山田業廣 ゃまだぎょぅこぅ), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 ゃまげ せぃちん 1749~1787) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠 なかにしこれただ) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡 たき もとひろ), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問熱論") and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯). 3) The ancestor of Yamada Kyoko(山田業廣 ゃまだぎょぅこぅ) was a court physician, and learned confucianism from Kao Zheng Pai's Ashikawa Genan(朝川善庵 ぁさかゎぜんぁん) and medicine from Isawa Ranken(伊澤蘭軒 ぃさゎらんけん) and Taki Motokata(多紀元堅 たきもとかた), and the secret to smallpox from Ikeda Keisui(池田京水 ぃけだけぃすぃ). He later became a lecturer at the Edo Yi Xue Guan(醫學館〉and was invited as the director to the Ji Zhong(濟衆)hospital. He also became the first owner of the Wen Zhi She(溫知社), whose main purpose was the revival of kampo, and launched the monthly magazine Wen Zi Yi Tan(溫知醫談). He also diagnosed and prescribed for the prince Ming Gong(明宮) His works include the 『Jing Fang Bian』(『經方辨』), 『Shang Han Lun Si C』 (『傷寒論釋詞』), 『Huang Zhao Zhu Jia Zhi Yan Ji Yao』(『皇朝諸家治驗集要』)and 『Shang Han Ja Bing Lun Lei Juan』 (『傷寒雜病論類籍』). of these, the 『Jing Fang Bian』(『經方辨』) states that the Shi Gao(石膏)used in the 『Shang Han Lun』 had three meanings-Fa Biao(發表), Qing Re(淸熱), Zi Yin(滋陰)-which were from ‘symptoms’, and first deducted the effects and then told of the reason. Another book, the 『Jiu Zhe Tang Du Shu Ji』 (『九折堂讀書記』) researched and translated the difficult parts of the 『Shang Han Lun』, 『Jin Qui Yao Lue』(『金匱要略』), 『Qian Jin Fangj(『千金方』), and 『Wai Tai Mi Yao』(『外臺秘要』). He usually analyzed the 'symptoms' of diseases but the composition, measurement, processing and application of medicine were all in the spectrum of 'analystic research’ and 'researching analysis’. 4)The ancestors of Mori Ritsi(森立之 もりりっし 1807 ~1885) were warriors but he became a doctor by the will of his mother, and he learned from Shibue Chosai(澁江抽齋 しぶぇ ちゅぅさぃ) and Isawaran Ken(伊澤蘭軒 ぃさゎらんけん) and later became a pupil of Shou Gu Yi Zhai(狩谷被齋), a historical research scholar. He then became a lecturer of medical herbs at the Yi Xue Guan, and later participated in the proofreading of 『Yi Xin Fang』(『醫心方』) and with Chosai compiled the 『Jing Ji Fang Gu Zhi』 『經籍訪占志』). He visited the Chinese scholar Yang Shou Jing(楊守敬)in 1881 and exchanged books and ideas. Of his works, there are the collections(輯複本)of 『Shen Nong Ben Cao Jing』(『神農本草經』) and 『You Xiang Yi hwa』(『遊相醫話』) and the records, notes, poems, and diaries such as 『Zhi Yuan Man Lu』『積園漫錄』) and 『Zhi Yuan Sui Bi』(『積園隨筆』) that were not published. His thoughts were that in restoring the 『Shen Nong Ben Cao Jing』, “the herb to the doctor is like the 『Shuo Wen Jie Zi』 (『說文解字』) to the scholar”, and he tried to restore the ancient herbal text using knowledge of medicine and investigation(考據). Also with Chosai he compiled the 『Jing Ji Fang Gu Zhi』(『經籍訪古志』) using knowledge of ancient text. Ritzi left works on pure investigation, paid much attention to social problems, and through 12 years of poverty treated all people and animals in all branches of medicine, so he is called a ‘half confucianist half doctor’(半儒半醫). 5)Kitamurana Ohira(喜多村直寬 きたむらぢひら 1804~1876) learned scriptures and ancient texts from confucian scholar Asaka Gonsai(安積艮齋 あさかこんさぃ), and learned medicine from his father Huai Yaun(槐圓). He became a teacher in the Yi Xue Guan in his middle ages, and to repay his country, he printed 266 volumes of 『Yi Fang Lei Ju』 (『醫方類聚』) and 1000 volumes of 『Tai Ping Yu Lan』 (『太平製覽』) and devoted it to his country to be spread. His works are about 40 volumes including 『Jin Qui Yao Lue Shu Yi』 (『金匱要略疏義』) and 『Lao Yi Zhi Yan』 (『老醫巵言』) but most of them are researches on the 『Shang Han Za Bing Lun』. In his 『Shang Han Lun Shu Yi』 (『傷寒論疏義』)he shows the concept of the six meridians through the Yin-Yang, Superficial or internal, cold or hot, deficient or replete state of diseases, but did not match the names with the six meridians of the meridian theory, and this has something in common with the research based on the Confucianism of Song(宋儒). In clinical treatment he was positive toward old and new methods and also the experience of civilians, but was negative toward western medicine. 6) The ancestor of the Taki family Tanbano Yasuyori(丹波康賴 たんばのゃょり 1912 ~ 955) became a Yi Bo Shi(醫博士)by his medical skills and compiled the 『Yi Xin Fang』(『醫心方』). His first son Tanbano Shigeaki(丹波重明 たんばのしげあき) inherited the Shi Yao Yuan(施藥院) and the third son Tanbano Masatada(丹波雅忠 たんばのまさただ) inherited the Dian You Tou(典麴頭). Masatada's descendents succeeded him for 25 generations until the family name was changed to Jin Bao(金保) and five generations later it was changed again to Duo Ji(多紀). The research scholar Taki Motohiro was in the third generation alter the last name was changed to Taki, and his family kept an important part in the line of medical officers in Japan. Taki Motohiro(多紀元簡 たき もとひろ 1755-1810) was a teacher in the Yi Xae Guan where his father was residing, and became the physician for the general Jia Qi(家齊). He had a short temper and was not good at getting on in the world, and went against the will of the king and was banished from Ao Yi Shi(奧醫師). His most famous works, the 『Shang Han Lun Ji Yi』 (『傷寒論輯義』) and 『Jin Qui Yao Lue Ji Yi』 (『金匱要略輯義』) are the work of 20 years of collecting the theories of many schools and discussing, and is one of the most famous books on the 『Shang Han Lun』 m Japan. 『Yi Sheng』 (『醫勝』) is a collection of essays on research. Also there are the 『Su Wen Shi』 (『素問識』), 『Liag Shu Shi』 (『靈樞識』), and the 『Guan Ju Fang Yao Bu』 (『觀聚方要補』) Taki Motohiro(多紀元簡 たき もとひろ)’s position was succeeded by his third son Yuan Yin(元胤 1789~1827), and his works include works of research such as 『Nan Jing Shu Jeng』 (『難經疏證』), 『Ti Ya』 (『體雅』), 『Yao Ya』 (『藥雅』), 『Ji Ya』 (『疾雅』 『Ming Yi Gong An』 (『名醫公案』), and 『Yi Ji Kao』 (『醫籍考』). The 『Yi Ji Kao』 is 80 volumes in length and lists about 3000 books on medicine in China before the Qing Dao Guang(道光), and under each title are the origin, number of volumes, state of existence, and, if possible, the preface, Ba Yu(跋語)and biography of the author. The younger sibling of Yuan Yin(元亂 1789-1827), Yuan Jian(元堅 1795~1857) expounded ancient writings at the Yi Xue Guan only after he reached middle age, was chosen for the Ao Yi Shi(奭緣師)and later became a Fa Yan(法眼), Fa Yin(法印) and Yu Chi(禦匙). He left about 15 texts, including『Su Wen Shao Shi』(『素問紹識』), 『Yi Xin Fang』『醫心方』), published in school, 『Za Bing Guang Yao』 (『雜病廣要』), 『Shang Han Guang Yao』 (『傷寒廣要』), and 『Zhen Fu Yao Jue』 (『診腹要訣』). On the Taki family's founding and working of the Yi Xue Guan Yasuka Doumei(矢數道明 ゃかずどぅめぃ) said they were “the people who took the initiative in Edo era kampo medicine” and evaluated their deeds In the fields of ‘research of ancient text’, ‘the founding of Ji Shou Guan(蹟壽館)and medical education’, ‘publication business', ‘writing of medical text’. 5. The doctors of the ‘Kao Zheng Pai’ based their operations on the Edo Yi Xue Guan, and made groups with people with similar ideas to them, making a relationship ‘net’. For example the three families of Duo Ji(多紀), Tang Chuan(湯川)and Xi Duo Cun(喜多村)married and adopted with and from each other and made prefaces and epitaphs for each other Thus, the Taki family, the state science of the Makufu, the tendency of thinking, one's own interests and glory, one's own knowledge, the need of the society all played a role in the development of kampo medicine in the 18th and 19th century.

오우미하찌망(近江八幡) 사기쪼(左義長) 축제에 대하여

박현국(Park Hyun-Kuk) 비교민속학회 2007 비교민속학 Vol.0 No.33

The types of Japanese beliefs are diverse and could not described in a word, but we could see that the private faith that had been transmitted from the ancient times, has been absorbed into and adhered to the faith activity of shrine, todays view. Therefore, the seasons manner, praying and ceremony and etc are held around the shrine. In the festival of in the Sakicho of Oumihachimang, the ceremony also is held in the front yard of shrine. The main office for the ceremony is located inside of the shrine. In the city of Oumihachimang, the festival of Sakicho is held on Saturday and Sunday near the March 15th. This festival had been held in Atsuchi during the time of Odanobu, but this ceremony had moved to Oumihachimang and had been held since his death. At this point in March 2005, I would like to sum up my data what I have been researched since 1997. All the people in the village set up the common goals and prepare for them in harmony persons of all ages and both sexes through the festival. Therefore, the festival is the precious opportunity of cultivating the community consciousness and the smooth mutual communication. We think that at the present society where there are surging individualization and selfishness, the functions of festival much more bring home to us than the previous agrarian society. The village people perform all works centering with the shrine, from setting up the entrance order of Dasi(vehicle of god). The shrine is the spiritual pillar and faith center for the village people. When the Dasi depart from the village and arrive at the shrine, the people would do the contest and rock the Dasi up and down in the act of congratulation in front of the shrine. And people express their gratitude to the god in the shrine. The process that people bring Dasi to their own village, is not the simple moving act, but they sing the songs and circle at the word of command while holding the Dasi(vehicle of god). These acts is the one type of Zunko(parade) that by this act people accept the happiness and richness from the god of the earth with their own bodies. After finishing Hoka(firing) people go to the inner shrine and express their respect. And in front of Nobudai(stage of no) Miko(shaman) and Kakura(dance of shaman) are joined. Finishing Kakura, Miko make the invocation by prayer directly to people. And the representative of village exchange the envelopes with Miko, then exchange greetings with the chairman of Sagicho. People do the Zunko and meet in front of the square and pay the respect to the shrine, and then return to their village. Seeing that again people get together in the shrine and make a fire, the shrine play an important rule in the Sakito. There are the 2 axes in the shrine, the formal ceremony in the center of Miyazi(staffs of shrine), and the Kakura in the center of Miko. The Miyazi is the businesslike and Miko is functional. In the relational of sequence, the Miko would go before Miyazi. However, in the process of systematizing, the Kakura which was in charge by the Miko, was become the part of the shrine. It becomes the ceremony in the center of Miyazi. For the village people who have been the major rule of the Sagicho, once the Miko do the job of the consolation and make the invocation by prayer to people, the Miko become the center of the shrine. Meanwhile, the Miko of which position had been reduced with the change of the shrine by the Sakicho, have been raised to the important figure again in the shrine by the village people.

논문(論文) : 명대(明代)의 소아과학(小兒科學)에 관(關)한 연구(硏究)

박현국 ( Hyun Kuk Park ),김기욱 ( Ki Wook Kim ),이영석 ( Yeong Seok Yi ) 대한한의학원전학회 ( 구 대한원전의사학회 ) 2008 대한한의학원전학회지 Vol.21 No.3

가토의 이뇨와 뇨성분 변화에 미치는 오령산 및 사물탕의 영향

박현국(Hyun Kuk Park),신민규(Min Gyu Shin) 대구한의대학교 제한동의학술원 1985 東西醫學 Vol.10 No.2

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논문(論文) : 일본 "고증파(考證派)"의학에 관한 연구

박현국 ( Hyun Kuk Park ),김기욱 ( Ki Wook Kim ) 대한한의학원전학회 ( 구 대한원전의사학회 ) 2007 대한한의학원전학회지 Vol.20 No.4

논문(論文) : 일본(日本) 의학(醫學)의 "절충파(折衷派)"에 관(關)한 연구(硏究)

박현국 ( Hyun Kuk Park ),김기욱 ( Ki Wook Kim ) 대한한의학원전학회 ( 구 대한원전의사학회 ) 2007 대한한의학원전학회지 Vol.20 No.3