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Journal articles on the topic 'GaON'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Misgeld, Dieter. "A Reply to Gaon." Philosophical Inquiry in Education 25, no. 1 (July 28, 2020): 96–98. http://dx.doi.org/10.7202/1070718ar.

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Beeri, Tova. "A New Rahat by Saadia Gaon." Zutot 2, no. 1 (2002): 34–40. http://dx.doi.org/10.1163/187502102788639030.

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Stump, Eleonore. "Saadia Gaon on the Problem of Evil." Faith and Philosophy 14, no. 4 (1997): 523–49. http://dx.doi.org/10.5840/faithphil199714444.

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4

Brill, Alan. "The Mystical Path of the Vilna Gaon." Journal of Jewish Thought and Philosophy 3, no. 1 (June 1, 1994): 131–51. http://dx.doi.org/10.1163/147728594794761865.

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5

Trobe, Jonathan D. "Simmons Lessell The Gaon of Neuro-Ophthalmology." Journal of Neuro-Ophthalmology 27, no. 1 (March 2007): 61–73. http://dx.doi.org/10.1097/wno.0b013e3180321593.

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6

Koo, A., F. Budde, B. J. Ruck, H. J. Trodahl, A. Bittar, A. Preston, and A. Zeinert. "Photoconductivity in nanocrystalline GaN and amorphous GaON." Journal of Applied Physics 99, no. 3 (February 2006): 034312. http://dx.doi.org/10.1063/1.2170400.

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7

Vidro, Nadia. "Nahshon Gaon: Calendar Scholar or Pseudo-author?" Jewish Studies Quarterly 26, no. 1 (2019): 17. http://dx.doi.org/10.1628/jsq-2019-0003.

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8

Brody, Robert, and Tsvi Groner. "Groner's "The Legal Methodology of Hai Gaon"." Jewish Quarterly Review 76, no. 3 (January 1986): 237. http://dx.doi.org/10.2307/1454510.

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9

Shiloah, Amnon. "Musical Concepts in the Works of Saadia Gaon." Aleph: Historical Studies in Science and Judaism 4 (January 2004): 265–82. http://dx.doi.org/10.2979/ale.2004.-.4.265.

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Shiloah, Amnon. "Musical Concepts in the Works of Saadia Gaon." Aleph: Historical Studies in Science and Judaism 4, no. 1 (2004): 265–82. http://dx.doi.org/10.1353/ale.2004.0010.

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11

Kerlau, M., P. Reichel, N. Bârsan, U. Weimar, S. Delsarte-Guéguen, and O. Merdrignac-Conanec. "Detection of propane by “GaON” thick-film gas sensors." Sensors and Actuators B: Chemical 122, no. 1 (March 2007): 14–19. http://dx.doi.org/10.1016/j.snb.2006.05.001.

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12

SCHLOSSBERG, ELIEZER. "TEN OBSERVATIONS ON RHETORIC AND EXPRESSION BY SAADIA GAON*." Journal of Semitic Studies XXXVIII, no. 2 (1993): 269–77. http://dx.doi.org/10.1093/jss/xxxviii.2.269.

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13

Herman, Marc. "Prophetic Authority in the Legal Thought of Saadia Gaon." Jewish Quarterly Review 108, no. 3 (2018): 271–94. http://dx.doi.org/10.1353/jqr.2018.0016.

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14

Fishman, David E. "A Polish Rabbi Meets the Berlin Haskalah: The Case of R. Barukh Schick." AJS Review 12, no. 1 (1987): 95–121. http://dx.doi.org/10.1017/s0364009400001872.

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The name of Rabbi Barukh Schick of Shklov (1744–1808) does not figure in the pantheon of great eighteenth-century Jewish personalities, alongside those of R. Israel Ba′al Shem Tov, Moses Mendelssohn, and R. Elijah, the Vilna Gaon. Unlike the latter, his teachings were not distinguished by great originality or profundity, and they exerted rather limited influence. Indeed, Schick's name might well have fallen into total oblivion were it not for a few lines in the introduction to one of his books (a Hebrew translation of Euclid's Elements), in which he related certain remarks made to him by the Vilna Gaon in support of the study of science.
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15

Dotan, Aron. "Particularism and Universalism in the Linguistic Theory of Saadia Gaon." Sefarad 55, no. 1 (June 30, 1995): 61. http://dx.doi.org/10.3989/sefarad.1995.v55.i2.910.

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Como iniciador y generador de la gramática hebrea, Saadia Gaón (882-942) dependió de la escuela gramatical árabe. Seguidor del pensamiento y tendencias lingüísticas de los árabes, tomó de ellos prestado gran parte de su método y terminología gramatical. que aplicó, con los cambios necesarios, al hebreo. Fue el autor de la primera gramática, Kitāb faṣīḥ luḡat al-‛ibrāniyyīn, en la que expuso los fundamentos de la estructura gramatical hebrea. Su tendencia universalista se puso de manifiesto en su estudio comparativo de la lengua, campo en el que fue pionero, superando a sus modelos árabes. Centró su atención en los rasgos lingüísticos comunes a todas las lenguas, en especial las de su propio medio cultural: hebreo, árabe y arameo. Saadia demostró también su familiaridad con las teorías contemporáneas relativas al origen del lenguaje. Donde los árabes habían conseguido logros considerables, él fue más allá mostrando así su originalidad.
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16

Dana, Joseph. "The "Piyyuṭ" on the Ten Commandments Ascribed to Saadiah Gaon." Jewish Quarterly Review 86, no. 3/4 (January 1996): 323. http://dx.doi.org/10.2307/1454910.

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17

Bar-Asher, Moshe. "Traces du Tafsir de Saadia Gaon dans le Sharḥ marocain." Études Renaniennes 112, no. 1 (2010): 57–65. http://dx.doi.org/10.3406/renan.2010.1595.

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18

Katz, Dovid. "The posthumous Gaon of Vilna and the history of ideas." East European Jewish Affairs 35, no. 2 (December 2005): 253–59. http://dx.doi.org/10.1080/13501670500393233.

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19

Sidana, Eveleen Kaur. "Satendra Kumar, Badalta Dehat, Badalta Gaon: Nayi Samajikta Ka Uday." Society and Culture in South Asia 6, no. 2 (July 2020): 353–56. http://dx.doi.org/10.1177/2393861720926143.

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20

Pandey, Jyoti, and L. S. Lodhiyal. "VEGETATION STRUCTURE AND REGENERATION OF VAN PANCHAYAT FORESTS IN KUMAUN HIMALAYA, UTTARAKHAND." International Journal of Environment 4, no. 3 (August 24, 2015): 69–80. http://dx.doi.org/10.3126/ije.v4i3.13231.

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Study deals with the vegetation structure and regeneration in Van Panchayat forests in Nainital of Kumaun Himalaya. The analysis of forest was done in three sites i.e. hill top, hill slope and hill base forest site. Tree density in Jungalia and Soangaon Van Panchayats ranged from 80-2070 and 50-5270 individual ha-1 respectively. Importance value index was 8.11-137.29 in Jungalia gaon Van Panchayat while 15.65-143.04 in Soangaon Van Panchayat. Species diversity ranged from 0.09-1.97 in Jungalia gaon and 0.17-0.44 in Soangaon Van Panchayat. The occurrence of higher number of seedlings in both the Van Panchayat showed good regeneration potential of tree species. International Journal of EnvironmentVolume-4, Issue-3, June-August 2015Page: 69-80
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21

Brody, Robert. "Samuel ben Ḥofni Gaon and His Cultural World: Texts and Studies." Journal of Jewish Studies 48, no. 2 (October 1, 1997): 384–86. http://dx.doi.org/10.18647/2024/jjs-1997.

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22

Frank, Daniel, and David E. Sklare. "Samuel ben Hofni Gaon and His Cultural World: Texts and Studies." Jewish Quarterly Review 91, no. 3/4 (January 2001): 460. http://dx.doi.org/10.2307/1455563.

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23

Tobi, Yosef. "The Reaction of Rav Sa'adia Gaon to Arabic Poetry and Poetics." Hebrew Studies 36, no. 1 (1995): 35–53. http://dx.doi.org/10.1353/hbr.1995.0036.

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24

Das, Khagen, Lanu Devi, and Runu Bhattacharyya. "Gaon Panchayats as Local-Self Governments from the viewpoint of the financial autonomy: a study of four selected Gaon Panchayats of Nalbari District of Assam, India." Clarion- International Multidisciplinary Journal 5, no. 2 (2016): 69. http://dx.doi.org/10.5958/2277-937x.2016.00034.4.

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25

Hoppe, U., D. Ilieva, and J. Neuefeindb. "The Structure of Gallium Phosphate Glasses by High-energy X-ray Diffraction." Zeitschrift für Naturforschung A 57, no. 8 (August 1, 2002): 709–15. http://dx.doi.org/10.1515/zna-2002-0811.

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X-ray diffraction experiments are used to obtain short-range order information of gallium phosphate glasses of meta- and pyrophosphate compositions. Parameters of the first-neighbor peaks, such as coordination numbers and distances, are obtained. A strong decrease of the Ga-O coordination number from 6.0±0.2 to 4.6±0.2 upon Ga2O3 addition is found, which is accompanied by a shortening of the Ga-O distances. Only GaO6 octahedra exist at the metaphosphate composition. Close to the pyrophosphate composition, the majority of Ga atoms occupies already tetrahedral sites. The Ga-O coordination number behaves equivalent with the ratio MTO = n(OT)/n(Ga), thus, with the number n(OT) of terminal oxygen atoms (OT) in phosphorus-OT bonds which are available for the coordination of each Ga atom. Thus, P-OT-Ga bridges are formed for all OT atoms. The GaOn polyhedra neither share OT atoms nor form Ga-O-Ga bridges. With increasing fraction of GaO4 tetrahedra and decreasing lengths of the phosphate chains the network expands.
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26

BHORE, K. S., J. V. EKALE, and V. N. SIDAM. "Constraint faced by rural youth in participating activities of Adarsh Gaon Yojana." AGRICULTURE UPDATE 9, no. 3 (August 15, 2014): 396–98. http://dx.doi.org/10.15740/has/au/9.3/396-398.

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27

Kasparova, Natalia. "Interpretations of the Aggadah in the Commentaries of the Maharal of Prague, the Gaon of Vilna and R. Nachman of Bratslav." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 71–99. http://dx.doi.org/10.31168/2658-3380.2020.20.1.2.

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This article examines three commentaries on the Aggadah story of the Talmudic sage Rabbah bar bar Hana’s incredible journeys: by the Maharal of Prague (16th cent.), the Gaon of Vilna (18th cent.) and Rabbi Nachman of Bratslav (end 18th – 19th cent.) While all three authors see the story in an allegorical vein, each one has their own focus and seems to wander away from the text proper and interpret it through the lens of their own set of ideas, be it philosophy, metaphysics, ethics, asceticism or mysticism. So Maharal of Prague sees the Haggadah as kind of philosophical and mystical treatise. He hints to the reader that this Haggadah contains the secrets of metaphysics and Kabbalah. For the Vilna Gaon the story has an ethical message. He sees the crow as talmid haham whose face is black from malnutrition and studying the Torah at night. Rabbi Nachman is the most exalted and ecstatic scholar of all three. He uses the interpretation of Haggadah as part of his mystical lessons. The topic of his lesson is Messianic Deliverance.
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28

Vollandt, Ronny. "The Book of Daniel: The Commentary of R. Saadia Gaon: Edition and Translation." Journal of Jewish Studies 60, no. 2 (October 1, 2009): 361–62. http://dx.doi.org/10.18647/2913/jjs-2009.

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29

VAN ZIJL, J. B. "THE BRITISH LIBRARY MS OR. 2211 OF SAADIA GAON' ARABIC TRANSLATION OF ISAIAH." Journal of Semitic Studies XXXVII, no. 1 (1992): 57–63. http://dx.doi.org/10.1093/jss/xxxvii.1.57.

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30

Choubey, Kamal Nayan. "The Public Life of a ‘Progressive’ Law: PESA and Gaon Ganarajya (Village Republic)." Studies in Indian Politics 3, no. 2 (December 2015): 247–59. http://dx.doi.org/10.1177/2321023015601745.

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31

Cai, Xiangbin, Mengyuan Hua, Zhaofu Zhang, Song Yang, Zheyang Zheng, Yuan Cai, Kevin J. Chen, and Ning Wang. "Atomic-scale identification of crystalline GaON nanophase for enhanced GaN MIS-FET channel." Applied Physics Letters 114, no. 5 (February 4, 2019): 053109. http://dx.doi.org/10.1063/1.5078767.

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32

Kellner, Menachem. "The Place of Ethics in Medieval Jewish Philosophy—The Case of Saadia Gaon." Shofar: An Interdisciplinary Journal of Jewish Studies 9, no. 1 (1990): 32–47. http://dx.doi.org/10.1353/sho.1990.0000.

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33

Lieber, David L., and Uriel Simon. "Four Approaches to the Book of Psalms: From Saadiah Gaon to Abraham Ibn Ezra." Journal of Law and Religion 17, no. 1/2 (2002): 167. http://dx.doi.org/10.2307/1051411.

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34

Vidro. "Non-Rabbanite Jewish Calendars in the Works of Jacob al-Qirqisānī and Saadia Gaon." Aleph 21, no. 1 (2021): 149. http://dx.doi.org/10.2979/aleph.21.1.0149.

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35

Katzir, Brandon. "“The Truth of Reliable Tradition”: Saadya Gaon, Arabic Rhetoric, and the Challenge to Rhetorical Historiography." Rhetorica 35, no. 2 (2017): 161–88. http://dx.doi.org/10.1525/rh.2017.35.2.161.

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This article explores the rhetoric of medieval rabbi and philosopher Saadya Gaon, arguing that Saadya typifies what LuMing Mao calls the “interconnectivity” of rhetorical cultures (Mao 46). Suggesting that Saadya makes use of argumentative techniques from Greek-inspired, rationalist Islamic theologians, I show how his rhetoric challenges dominant works of rhetorical historiography by participating in three interconnected cultures: Greek, Jewish, and Islamic. Taking into account recent scholarship on Jewish rhetoric, I argue that Saadya's amalgamation of Jewish rhetorical genres alongside Greco-Islamic genres demonstrates how Jewish and Islamic rhetoric were closely connected in the Middle Ages. Specifically, the article analyzes the rhetorical significance of Saadya's most famous treatise on Jewish philosophy, The Book of Doctrines and Beliefs, which I argue utilizes Greco-Islamic rhetorical strategies in a polemical defense of rabbinical authority. As a tenth-century writer who worked across multiple rhetorical traditions and genres, Saadya challenges the monocultural, Latin-language histories of medieval rhetoric, demonstrating the importance of investigating Arabic-language and Jewish rhetorics of the Middle Ages.
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36

SCHLOSSBERG, Eliezer. "Concepts and Methods in the Commentary of R. Saadia Gaon on the Book of Daniel." Revue des Études Juives 150, no. 3 (July 1, 1991): 509–12. http://dx.doi.org/10.2143/rej.150.3.2012705.

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37

Li, Shengnan, Zhenyuan Xing, Jinhui Feng, Liangguo Yan, Dong Wei, Huan Wang, Dan Wu, Hongmin Ma, Dawei Fan, and Qin Wei. "A sensitive biosensor of CdS sensitized BiVO4/GaON composite for the photoelectrochemical immunoassay of procalcitonin." Sensors and Actuators B: Chemical 329 (February 2021): 129244. http://dx.doi.org/10.1016/j.snb.2020.129244.

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38

Moss, Yonatan. "Fish Eats Lion Eats Man: Saadia Gaon, Syriac Christianity, and the Resurrection of the Dead." Jewish Quarterly Review 106, no. 4 (2016): 494–520. http://dx.doi.org/10.1353/jqr.2016.0036.

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39

Urvoy, Dominique. "L'influence des communautés dans l'histoire de la pensée de l'Espagne musulmane: L'exemple des milieux hispanique et berbère." Traditio 50 (1995): 325–34. http://dx.doi.org/10.1017/s0362152900013283.

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Jusque dans les années 50, les historiens de la pensée parlaient de préférence de pensée ‘arabe', car la grande majorité des oeuvres qu'ils étudiaient sont écrites en langue arabe. Sous l'influence d'auteurs comme H. Corbin, qui ont souligné l'importance des textes persans, on parle maintenant de pensée ‘islamique'. Mais que dire alors de penseurs comme Yahyâ ibn ‘Adî qui est un chrétien, ou Saadia Gaon qui est un juif, ou encore Abû Bakr al-Râzî qui est un philosophe pur, sans lien avec aucun monothéisme??
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40

Pažėraitė, Aušra. "LIETUVOS ŽYDŲ HALACHINIS MĄSTYMAS." Religija ir kultūra 5, no. 1 (January 1, 2008): 59–73. http://dx.doi.org/10.15388/relig.2008.1.2791.

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Straipsnyje svarstomos Lietuvos žydų halachinio mąstymo ypatybės, pasitelkus keletą XVIII a. pabaigos–XX a. pradžios rabinų tekstų. Straipsnyje aptariama, kaip šis mąstymas XIX a. buvo ideologiškai išreikštas mitnagdiška (t. y. opozicine chasidizmui) priešprieša. Kaip plačiai žinoma, atsiradus šiai priešpriešai, paplito litvako, kaip palinkusio prie storų Talmudo tomų ir benarpliojančio sudėtingas nuo aktualaus gyvenimo realijų atitrauktas halachines problemas, stereotipas, priešpriešintas religinio entuziazmo apimto chasido stereotipui. Straipsnyje parodoma, kad Lietuvos Halachos autoritetų Halachos samprata buvo grįsta ne pragmatiškumo, o pragmatiško nesuinteresuotumo nuostata, siekiant religinio Halachos studijavimo idealo, suprantamo kaip studijavimas dėl paties studijavimo.Pagrindiniai žodžiai: Halacha, Lietuvos rabinai, žydų teisė, Vilniaus Gaonas, Chaimas iš Valažino, mitnagdai, chasidai.Halakhic thinking of Lithuanian RabbisAušra Pažėraitė Summary1. Lithuanian rabbis have been studying halakhic sources as valuable in themselves, and not just, or not so much for the legal practice. There were rather theoretical religious-legal activities of intellect than activity, based on pragmatic purposes, seeking to regulate religious practices and ethical attitudes. 2. Texts of Lithuanian rabbis reveal that ritual matters, even related to the Second Temple period, were most analyzed and even in the beginning of twentieth century in the search both of solving some of the current halakhic problems, as well as simply analyzing problems purely theoretically. Mainly have been used analytical and analogical methods. 3. As is apparent from examples of commentaries to Halakhot Gdolot by R. Zeev Wolf ben Arye Lipkin (end of 18th–19th c.), also commentaries of Vilna Gaon, Lithuanian rabbis analyzed texts of halakhic authorities carefully and critically, comparing them with the Halakha sources (Talmud, Tosefta), indicating even inaccuracies. 4. Lithuanian halakhic thought, influenced by Vilna Gaon, was characterized by a certain devotion to original texts, sources of the Halakha, whose authority surpassed authority of codex’s of subsequent generations, using critical analytical thinking, principle of analogy, by trusting one’s own reason, that originated from a certain religious attitude. 5. In the book of Chaim of Volozhin, on of the main authors for studying contrasts of hassidic and mitnagdic Thought’s in Lithuania, Nefesh ha-Hayim, is seen a mitnagdic attempt to ground superiority of studying of Torah and Halakha without any pragmatic interest, as the central religious practice, even if based on the same mystical Jewish heritage that served hassidim to develop quite different religious attitudes.Keywords: Halakha, Lithuanian Halakha, Vilna Gaon, Hayim of Volozhin, analytical thinking.
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41

Lobel, Diana. "Ehyeh asher Ehyeh and the Tetragrammaton: Between Eternity and Necessary Existence in Saadya, Maimonides, and Abraham Maimonides." Review of Rabbinic Judaism 23, no. 1 (April 14, 2020): 89–126. http://dx.doi.org/10.1163/15700704-12341365.

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Abstract Saadya Gaon translates Ehyeh asher Ehyeh into Arabic as “the eternal (beginningless) that will not cease to be.” Abraham Maimonides makes a conceptual identification between Saadya’s interpretation of Ehyeh asher Ehyeh as eternity and the assertion of his father that Ehyeh asher Ehyeh signifies Necessary Existence. Moses Maimonides draws an allusive relationship between Ehyeh asher Ehyeh and the Tetragrammaton, perhaps hinting at a connection between the Tetragrammaton and the root hayah he is hesitant to openly spell out. As his son suggests, Maimonides hints that Ehyeh asher Ehyeh offers an explication of the Tetragrammaton.
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42

Leaman, Oliver. "The Influence of the Catholic Theologian Alfonso Tostado on the Pentateuch Commentary of Isaac Abravanel.Solomon Gaon." Speculum 70, no. 4 (October 1995): 909–10. http://dx.doi.org/10.2307/2865372.

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43

Kang, Jun Hyuk, Dae In Lee, Sua Kim, Sun Won Kim, Sung Il Im, Jin Oh Na, Cheol Ung Choi, et al. "A comparison between central blood pressure values obtained by the Gaon system and the SphygmoCor system." Hypertension Research 35, no. 3 (December 8, 2011): 329–33. http://dx.doi.org/10.1038/hr.2011.192.

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44

Nadler, Allan. "Reviews of Books:The Gaon of Vilna: The Man and His Image Immanuel Etkes, Jeffrey M. Green." American Historical Review 108, no. 5 (December 2003): 1554–56. http://dx.doi.org/10.1086/530124.

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45

Sela, Shulamit. "The head of the Rabbanite, Karaite and Samaritan Jews: on the history of a title." Bulletin of the School of Oriental and African Studies 57, no. 2 (June 1994): 255–67. http://dx.doi.org/10.1017/s0041977x00024848.

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For over a hundred years, scholars of medieval Jewish history have been interested in the history of the headship of the Jews in Egypt. The first among them, relying mostly on literary documents, believed that the ancient accounts about the establishment of the office of the head of the Jews (Nagid) could be traced back to the Fātimid occupation of Egypt (A.D. 969), while recent scholars—having at their disposal a growing stream of historical data from the Cairo Geniza—have ruled out the early establishment of the headship of the Jews (Negidut) because of the silence about this function in the Geniza documents of the first half of the eleventh century.With the rejection of the early establishment of the headship of the Jews in Egypt, an approach developed which attempted to view the Gaon, head of the Palestinian academy, as the head of the Jews in the Fātimid empire. Now, the rise of the headship of the Jews in Egypt was seen in conjunction with the decline of the Yeshiva of Eretz Israel, at the close of the eleventh century. Lately, scholarship has been enriched by the deciphering of two new Geniza documents related to the office of the headship of the Jews which provide an opportunity for a renewed discussion of two central problems. The first touches upon the old question of putting a date to the establishment of the headship of the Jews in Egypt, and the second, following on from the first, concerns the issue of the status of the Gaon of Eretz Israel during the Fatimid administration.
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46

Kiener, Ronald C. "The Hebrew Paraphrase of Saadiah Gaon'sKitĀb al-AmĀnĀt wa'l-I'tiqĀdĀt." AJS Review 11, no. 1 (1986): 1–25. http://dx.doi.org/10.1017/s0364009400001495.

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Saadiah Gaon (882–942) was a prolific and pioneering teacher, sage, and communal leader who pursued his wide-ranging studies with a singleminded commitment. His was the first Rabbanite translation of the Hebrew Bible into Arabic; his was one of the first Hebrew dictionaries; hisSiddurmarked one of the first attempts to regularize the liturgy. HisKitāb al-Amānāt wa l-I'tiqādā(Book of Beliefs and Opinions)was the first major work of medieval Jewish philosophy. Written during his renowned forced retirement in the year 932 C.E., theKitāb al-Amānātrepresents the beginning of a long and noble tradition of Judeo-Arabic philosophy.
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47

Gaon, R. Saadia. "The Nature and Exegetical Purpose of the Commentary of R. Saadia Gaon on the Book of Daniel." Proceedings of the American Academy for Jewish Research 56 (1990): 16. http://dx.doi.org/10.2307/3622648.

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48

Ma, Hong-Ping, Jia-He Yang, Jia-Jia Tao, Kai-Ping Yuan, Pei-Hong Cheng, Wei Huang, Jia-Cheng Wang, Qi-Xin Guo, Hong-Liang Lu, and David Wei Zhang. "Low-temperature epitaxial growth of high-quality GaON films on ZnO nanowires for superior photoelectrochemical water splitting." Nano Energy 66 (December 2019): 104089. http://dx.doi.org/10.1016/j.nanoen.2019.104089.

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49

Raichura, Komal. "Politics of religion in partition novels: Rahi Masoom Rezas Adha Gaon and Khushwant Singhs Train to Pakistan." International Journal of English and Literature 5, no. 8 (October 31, 2014): 223–25. http://dx.doi.org/10.5897/ijel2014.0592.

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50

Kang, Jun Hyuk, Dae In Lee, Sua Kim, Sun Won Kim, Sung Il Im, Jin Oh Na, Cheol Ung Choi, et al. "Erratum: A comparison between central blood pressure values obtained by the Gaon system and the SphygmoCor system." Hypertension Research 35, no. 3 (March 2012): 362. http://dx.doi.org/10.1038/hr.2012.10.

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