• Journal of Digital Convergence
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• v.11 no.4
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• pp.285-292
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• 2013

This study performed a proprioception improvement training for recurrence prevention of industrial workers with chronic lateral epicondylitis and analysed their pain and proprioception. The subjects of the study were thirty chronic lateral epicondylitis patients working for K company and were divided into elbow exercise program Group made of 15 subjects and proprioception improvement training Group made of 15. As variables for pain, pressure pain, and grip strength were measured and for the propioception, joint position sense of each group was measured before and after the exercise program. To compare differences before and after the program, a paired t-test was used and to compare differences between both groups, an independent samples t-test was used. As a result of the test, it was discovered that pressure pain, grip strength and joint position sense of the both groups were improved statistically significantly. These were statistically differential effect between each group on pressure pain, grip strength and joint position sense. In conclusion, it is suggested that proprioception improvement training should be considered as a method chronic and recurrence prevention lateral epicondylitis of industrial workers.

• Journal of Korea Entertainment Industry Association
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• v.14 no.8
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• pp.437-445
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• 2020

The purpose of this study was to examine the effects of whole-body vibration exercise for life care on balance and walking ability in the fall risk stroke patients. 30 stroke patients were divided into two groups, Otago exercise group(n=15) and whole-body vibration exercise group(n=15). Walking ability were measured by 10m walking and Tinetti mobility test with stroke patients and balance ability were measured by BBS and TUG on comparative analysis of pre, post exercise. To compare differences before and after the program, a paired t-test was used and to compare differences between both groups, an independent samples t-test was used. As a result of the test, it was discovered that BBS and Tinetti mobility test of the both groups were increased statistically significantly and TUG and 10m walking test of the both groups were decreased statistically significantly. balance ability and walking ability of the whole-body vibration exercise group were improved statistically significantly in comparison with those of the Otago exercise group. The results of this study showed that whole-body vibration exercise for the improvement of life care had significant effects on improving BBS, TUG, 10m walking and Tinetti mobility test of fall risk stroke patients. Therefore, it is recommended to apply whole-body vibration exercise to improve life-care through improving balance ability and walking ability of fall risk stroke patients.

• Sim-seong Yeon-gu
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• v.28 no.2
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• pp.107-138
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• 2013

The purpose of this article is to awaken our colleagues to the culture and mind issues that have been forgotten or neglected by contemporary psychiatry under the prevalence of materialistic orientation. Cultural psychiatry too, though it has been contributed a great deal to widen the mental vision of psychiatry, has revealed several limitations in its approach. In the course of one sided search for culture specific factors in relation to mental health, conventional cultural psychiatry has neglected an effort to explore the common root underlying the different cultures and the common foundation of human mind. Cross sectional comparisons of the cultures alone have inevitably prevented the global considerations to culutre and mind in historical aspects and the dynamic interactions between mind and culture more in depth. The author suggested that the total view of mind and total approach of analytical psychology of C.G. Jung might be capable to replenish those limitations. Author explained the ways of C.G. Jung's observations and experiences of non-western culture and his concepts of culture and mind. The author demonstrated Jung's view of culture with the example of Filial Piety, Hyo, the Confucian moral norm which can be regarded as components of the collective consciousness though connected with archetypal patterns of behavior of intimacy between parent and child. In regard to the coexistence of multi-religious cultures in Korea the author made a proposal of 'culture spectrum' model for understanding value orientations of person in religious cultures. He identified in case of the Korean 4 types of cultural spectrums: Person with predominantly the Buddhist culture; with the Confucian; with the Shamanist; and with the Christian culture. The author also made an attempt to depict the dynamic interactions of different religious cultures in historical perspectives of Korea. Concepts of mind from the Eastern thoughts were reviewed in comparison with Jung's view of mind. The Dao of Lao Zi, One Mind by Wonhyo, the Korean Zen master from the 7th century, the Diagram of the Heaven's Decree by Toegye, a renowned Neo-Confucianist of Korea from the 16th century and his theory of Li-Ki, were explored and came to conclusion that they represent certainly the symbol of the Self in term of C.G. Jung. The goal of healing is 'the becoming whole person'. Becoming whole person means bringing the person as an individual to live not only within the specific culture but also to live in the world beyond the culture which is deeply rooted in the primordial foundation of human mind.

• Korean Journal of Heritage: History & Science
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• v.45 no.3
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• pp.60-79
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• 2012

Environment of ancient Chinese Buddhist temple can be classified to three types such as regional society(鄕村), famous mountain(名山), and urban areas(都市). This made differences in environment where a temple existed and in turn, affected development of Buddhism. And this made another type in relationship between Buddhist temple and a society. This study explains influences which regional society gave on not only Buddhist temple and a monk but also existence and development of Buddhism. When temples are placed in different environmental position, that is, urban areas and regional society, among a social structure, they eventually should adapt to a different society externally and internally. As told in above, ancient Chinese Buddhist temple was located in regional society, famous mountain, and urban areas. Since Eastern Jin and Sixteen Kingdoms, as number of temple much increased, and temples and monks were concentrated on famous mountain, temples in famous mountains and urban areas had developed showing similar aspects each other. But because temples in regional society were influenced a little differently, this study focused on the point. There are four kinds of influences between temples and monks in regional areas. Monks in regional areas had a comparatively close relationship with a society because they came from same area or surrounding areas. Therefore,powers of regional areas restrict influences made by monk group in temple. Second, temples in regional areas shared their joys and sorrows depending on regional economy. Temples in regional areas became a public place for the society and often a market place. In fact, construction and existence of a temple originally became a driving force in regional economy. This is because construction of temple needs artisans and materials and some temples had visitors and included market economy like consumption of incense and candles, though the economic size was large or small. And when regional areas experienced natural disaster or man-made disaster or had poor harvest or economy was in depression, monks left temples and then, temples themselves could not exist. Third, the relationship between temples in regional areas and Buddhists was distinguished from the temples in urban areas and famous mountains. This is because temples in China were places where monks practiced and at the same time, places where general Buddhists worshipped. So there were always a number of Buddhists around the temples. Forth, Buddhism in resional areas was connected to regional Folk beliefs. As a result, Buddhism was spread across the nation, worship with local color often was changed to Buddhist belief or was tinged with Buddhism. While temples in regional areas maintained a close relationship with regional society.they were influenced by the region or gave influences. As a representative example, temples in regional areas showed model behaviors instead of roles of facilities related to various cultures with comparatively advanced level - for example, school, hospital etc. The temples highly affected funerary rites in regional areas. Chinese tombs were mainlymade in regional areas. After death,people living in urban areas were buried in hometown or at least, they were buried in suburbs not urban areas. Temples in regional areas generally participated in funerary rites. Above shows that though most of famous Buddhist temples were located in urban areas not in famous mountains,majority of temples were located in vast regional areas. Through mutual interaction between temples and regional society, the temples in the regional areas were related to Chinese people of over 90% and regional areas became the most important foundation for Buddhism in China. Mutual influences between temples in regional areas and the general public in regions were omnidirectional and spreaded to every aspects of social life in small or large degree. Thus Tombs in temple were widely spreaded across regional areas over time and space. This is enough to explain a close relationship between Buddhist temples and rural society in ancient China.

• Korean Journal of Heritage: History & Science
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• v.45 no.4
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• pp.22-37
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• 2012

Storage facility of the pre-historic Korea is classified into the subterranean, ground and overground types. The rectangular-shaped subterranean Storage facilities have been identified in the Pungnaptoseong, the Gong mountain fortress site and the Gwanbukri site. Feature no. 196 at Gyeongdang District in Pungnaptoseong yielded a large quantity of glazed potteries, and a wooden storage at the Gwanbukri site contained a large amount of fruit seeds. These storage facilities might be functioned as the warehouse for the highest group rather than the storage for the emergency such as war and flooding and stipend of government officials. This article subdivided into "state storage" on the concept of the former that "royal storage" on the concept of the latter. If it look on the state storage at large, this include the royal storage too. But it subdivided to help article understand because Baekjae changed from state storage to royal storage by change and specialization of system after 4th. The reason why the diversification of storage pits was closely related to the unification of local polities and the concentration of political power in the state-level. Therefore, it might reflect the political circumstances the ruling elites attempted to heighten their authority in terms of the organizing tax collecting system. And divided the time of storage is confirmed separative storage pits in the suburbs of capital city. There is hight probability of top local polities or nation that have possessional a role. This is to cover on frequent war in the Three States. On the other hand, state storage is located around ancent road that linked castle gate that is divided into center and periphery depending on function and position of storage. Center is located royal storage focusing in the presumed royal palace that periphery is located state storage to provide service to the public. It is presumed that located with the government office.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.393-398
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• 2022

Yorgos Lanthimos' The Killing of a Sacred Deer (2017) uses Iphigeneia in Aulis written by Euripides, one of the three great Greek tragedies writers, as the archetypal narrative. Thus, Lanthimos introduces a mythical world stained with 'blood violence by a divine being' within the cinematic diegesis of a modern American metropolis. And the mythical motifs of curses and scapegoats are varied. This thesis tried to read the scapegoat mechanism, the oldest mechanism of escape from the crisis of collective sacrifice, and the imitative and mutual characteristics of desire and violence through René Girard through the mythical world built in the modern time and space of the film. Martin places a cursed oracle on Steven when his desire to place him in his father's place is thwarted. The 'good' reciprocity between two people is rapidly transformed into a 'bad' reciprocity. The Killing of Sacred Deer is an excellent portrayal of how the scapegoat mechanism works through Steven's family. The selection of the scapegoat by lot gives the sacrificial lamb a sacred character thanks to its divine nature, and the scapegoat becomes a sacred being, and the family order is re-established.

• 한국노년학
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• v.29 no.1
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• pp.117-134
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• 2009

The purpose of this study was designed to develop an questionnaire for healthy aging. The subjects of this study were total 335 people who participated in regular exercise and went to welfare centers in Seoul. The validity and reliability were tested for verifying the developed questionnaire for healthy aging. The data were collected between June 12, 2006 and October 27, 2006. The mean, standard deviation, kurtosis, skewness, reliability, exploratory factor analysis and confirmatory factor were analyzed for statistical purpose using by SPSS-Win 12.0 program. The results were as follows; First, to obtain content validity, the results of previous research and the value system responses were submitted to a judgement group. Second, the results of the factor analysis of the 20 items making up the questionnaire were classified into the following 3 factors; physiological health(6 items), cognitive-mental health(6 items), social-support health(8 items). Third, the reliability of the questionnaire for healthy aging was 0.891(Cronbach's alpha). In the factor analysis Cronbach's alpha correlations for the 4 factors ranged from 0.642 to 0.885. Fourth, the results of confirmatory factor analysis, all the index values(NFI, RFI, CFI, Delta 2 IFI) were close to 1. Thus, this questionnaire demonstrated good reliability and validity and therefore it was an appropriate measurement of healthy aging.

• Sim-seong Yeon-gu
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• v.38 no.2
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• pp.239-268
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• 2023

Humanity has faced destruction(chaos) due to catastrophes (Covid-19, war, earthquake) and awaits a new restoration. For civilizations and individuals, creation or creativity is essential to psychic development. Creativity is the driving force that renews an individual when a new stance and attitude of consciousness or a new adaptation to reality is desperately needed in the depth of the human mind. This article is the result of an exploration of the nature and characteristics of creativity presented by a series of four dreams. First, the definition and form of creativity were explored in the context of religion, mythology, and history of Eastern and Western. While Western mythology refers to creation or creativity originating from God, ancient China viewed creativity as expressed through the interaction of yin and yang, the movement of Tao. In East and West, the form of creation is divided into creation from nothing, creation from matter, and creation through dissolution from the matrix, which psychologically suggests that creativity or creation originates from the unconscious, the seedbed of infinite potential and creative power. Next, with insights from the second dream, the characteristics of creativity were discussed. Creativity occurs through transcendent function and 'going beyond the frame of reference,' that is, 'transgressivity.' Third, the nature of creativity was explored as the creativity of the unconscious aims for regeneration and drives the renewal of Self archetypal images within the collective and individuals. Ultimately, the creativity of the unconscious is the goal of the whole psyche and aims for individuation to become the whole. Realizing the creativity of the unconscious is the fate of humans as the second creator.

• Pediatric Infection and Vaccine
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• v.6 no.2
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• pp.245-252
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• 1999

Purpose : The aim of this study is to determine the age-specific seropositivity and the level of measles specific IgG in adults and to evaluate herd immunity to measles in Korea, the measles specific IgG were measured from the sera of adults over ages of 20 in Korea. Methods : 156 sera were collected from 156 out-patients over ages 20, who had visited clinical laboratory from June to July in 1997 at Korea University Ansan Hospital. The histories of natural measles or vaccination were not undertaken. Measles specific IgG titers were measured using ELISA method($SIA^{TM}$ Measles IgG Kit Co. St. Louis. Mo). Results : The results obtained from this study were as follows. 1) The seropositivity of measles specific IgG in adults was 94.9%. And there were no significant differences in their age and gender. 2) The mean measles-specific IgG titer was $238{\pm}84AU/mL$. And there were no significant differences in age and gender, except significant lower in 4th decades than other age groups. And there were no significant correlations between age and measles specific IgG level. Conclusion : In conclusion, a seropositivity of in adults was 94.9% which was higher than that of adolescents(91.2% in previous study), and antibody level was similar with adolescents. The herd immunity of the adults were considered to enough for protecting the transmission of measles in the community. For the eradication of measles in Korea, more efforts will be required to increase the vaccine coverage rate in children and adolescents.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.1-13
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• 2011

The purpose of this study is to consider practical examples of the method of utilizing plant material 'lotus' used by the ancients, and the value and meaning they wanted to get from it. The method of this study to do this is descriptive study to consider and interpret poem and painting reflecting impression and concept world of lotus. Summary of this study is as follows. First, ornamental value of lotus could be divided in effect of group plant and detail value held by the flower, the leaves and the stem. Especially, group plant lotus in large site provides unique landscape differentiated form other flowering plants. As well, another feature of lotus is its high ornamental value spread in detail elements including the flower, the leaves, the stem and the lotus seed. Second, fragrance expressed 'Hyang-won-ik-cheong(香遠益淸)' is an important charm of lotus. Lotus was utilized as olfactory element providing fragrance. The ancients considered lotus fragrance not only for enjoy but as symbolic object comparing noble man's dignity so that they expressed it in poem and painting. Third, lotus was utilized as acoustical element. That is, the sound of raindrops harmonizing the surface of water and wide lotus leaves was called 'hearing lotus fond and rain', enjoying it as classic grace. Fourth, summer play lotus sightseeing was called mind wash up meaning 'washing the mind polluted by the mundane world'. Such poetic taste was widely enjoyed by various classes from general public to royal family. Besides, poetic taste related with lotus is the method of drinking alcohol using the feature of big lotus leave and vacant stem, called 'Beog-tong-ju(碧筒酒)'. And in the Joseon dynasty period, when the distinction between the man and the woman influenced by Confucian, lotus seed and 'lotus collecting song' was important sign to express romance between man and woman. Lotus has been enamored by wide classes transcending cultural background as thought and religion since ancient times. Due to such reasons, various symbolic meaning of lotus and planting examples related to religious facilities as temples could not be considered in various manner is limitation of this study, and which is research project for the future.