• (The)Study of the Eastern Classic
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• no.57
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• pp.383-406
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• 2014

Mi-Am Yu Hee Choon (1513~1577) considered poetry as a part of his life. Therefore, this writer specifically focused on Mi-Am Yu Hee Choon's Chinese poems. The following is the conclusion from the materials discussed in this article. Mi-Am tried to understand literature in ethical perspective. The number of Chinese poems composed by Mi-Am is estimated to be about 300, and the number of pieces that this writer could find was 285. Also, Mi-Am took poem composition seriously, and put emphasis on content more than structure. Among Go Shi, Yul Shi, and Jul gu, Jul gu (especially Chil Un) is the largest in quantity, and it is presumed that he preferred Chil(seven) Un over Oh(five) Un. With regards to Go Shi, there are relatively many Jeon-Go. With regards to Jul gu, which was a poetry composing structure that Mi-Am could make the best use of, they were mostly about the daily lives. And with regards to Yul Shi, there were many poems that expressed his feelings about the real world and self-examination. Mi-Am's poems can be categorized into ones that he wrote when he was on exile, and ones that he wrote while serving for the king again after he got released from exile. During the exile period, self-discipline through learning, friendship, and love for the people were the main themes of his poems, and after being released and started serving for the king again, his poems were mostly about loyalty to the king, interaction with acquaintances, emotions, ancestor worship, self-examination, and conjugal affection through literary communion. Among Mi-Am's poems, there are many that have Eum Song Cha Un included in their titles, and the mainstream of his poems were related to daily lives or experiences. Also, most of them naturally and calmly expressed the fact itself without exaggerating. Mi-Am considered poetry as a part of his life and the fact that he practiced literary communion with his wife by writing poems about the ordinary things happened between him and his wife, Song Duk Bong, is worthy of notice.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.5
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• pp.257-269
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• 2021

This study aimed to secure basic data for the development and operation of well-aging education programs by analyzing the physical, mental, and socio-economic needs of well-aging education for successful aging. The research tool was developed as a questionnaire to investigate the perception of well aging and the needs of well-aging education in terms of physical, mental, and socio-economic aspects. In February 2021, 1949 adults over the age of 19 were surveyed through an online and mobile survey by Gallup Korea. Descriptive statistics analysis, variance analysis, Borich needs analysis, and IPA analysis were conducted to analyze the needs of well-aging education. The results revealed economic power, exercise, and chronic disease management to be high in terms of the overall priority of the education needs for well-aging, and infectious disease management, independence, and social responsibility were surveyed in the order of low education needs. In terms of economic power, education needs were highest among all age groups except for the middle-age group (35-49 years old), 82.4% of all respondents, and education needs for exercise and chronic disease management were highest in the middle-age group. Therefore, it is necessary to develop well-aging education programs for each life cycle. These results are expected to be used as empirical data in establishing a platform for developing and operating educational programs for well aging.

• The Journal of the Convergence on Culture Technology
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• v.8 no.5
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• pp.271-278
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• 2022

This study attempted to prepare basic data for international students with Vietnamese nationality in Korea to identify positive psychological capital, social support, social presence, and quality of life and to prepare support measures to improve their quality of life. Data collection is from May 1, 2021 to June 30, 2021, and was conducted through an online survey for anonymity and convenience. For data analysis, the IBM SPSS/25 statistical program was used, and the significance level for the results was measured as .05, and the reliability of each measurement tool was calculated. The results of this study are summarized as follows. First, the age of the subjects was '24 years old-27 years old', and women accounted for the majority. In the fourth grade, the fourth grade was the most, with "outgoing" personality, "sometimes" experiences of interpersonal conflict, "more than four years and less than five years" in the period of residence in Korea, and the level of Korean proficiency was "grade three." Second, the average quality of life of Vietnamese international students was 3.52 points (out of 5 points), positive psychological capital was 3.98 points (out of 6 points), social support was 2.96 points (out of 4 points), and social presence was 3.59 points (out of 5 points). Third, in the case of the quality of life of Vietnamese international students, there was a significant difference according to their personality, and as a result of post-verification, the quality of life of the 'extroverted' group was higher than the 'mixed' group. There was a significant difference according to interpersonal conflict), and as a result of post-examination, the "no conflict" group had a higher quality of life than the "conflict frequent" group. Fourth, the factors that most affected the subject's quality of life were social support, positive psychological capital, and personality (extroverted). The explanatory power of the model was 33.2%.

• (The) Research of the performance art and culture
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• no.41
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• pp.219-255
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• 2020

This article was triggered by Victor H. Mair's book 'Painting and performance'. The book explained that Buddhist paintings are common in the area where Buddhism was spread, and there are also performances using them. And although it has nothing to do with Buddhism, it has been shown that this form of performance can be global. However, the problem was not 'Korea'. It was because there was no record or transmission of the corresponding performance soon. In this situation, the landing method of Samcheok stable temple was announced in 2018. On the one hand, the academic community is very pleased, but on the other hand, it is troubled. The worries are summed up as 'synchronic and diachronic universality'. Is the landing method inherited from the Samcheok stable temple a unique type of temple? Otherwise, it is a question of whether it has been passed down or is it universal at the national level. However, prior to this essential question, we do not yet know the full picture of the stable landing method. So this article was prepared to show the overall outline of the stable landing method. There is a 'picture' in common throughout the landing method, and understanding how to operate it in various ways is the first step in understanding the landing method. There are five repertoires (which are called main halls) that are considered important, and more than that. What these repertoires have in common is the narrative structure of a Buddhist character. In this narrative, the most important thing is the revised figure, and it was the earthly method to inform the contents of the revised figure in various ways. In the case of Byeonsangdo, which serves as a clue to the narrative, there was a problem that could not be seen in the evening without light, which required special design. It is the way of shadow play and Yeongdeung. In other words, there are three types of performances in the landing method. The first is the method of using reparation, and the second is the method of using shadow. The third is the way of eternity. This method is not a selection based on the contents of the repertoire, but a selection based on the performance environment. If there is light and you can see the picture, use reparation. However, in the evening, it was impossible to see it dark (when there was no electricity in the past). The use of the visual method as a tool in this method is to confirm the transition to a visual culture that is a step further from the level of culture. Moreover, unlike the epic narrative, the power of the implied image provided an opportunity for viewers to experience the mystery of Buddhism through emotional stimulation.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.349-383
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• 2019

This paper examined the meaning and task of romance research with a focus on Reading the Romance(1984) by Janice A. Radway. This book, which analyzes romance texts by examining the situation and meaning of reading romance by women readers integrating between cultural studies and literary studies, is one of the most popular studies on the romance genre. Radway scrutinized the practical significance of reading romance in a community of women readers. Through a study involving questionnaires and in-depth interviews, she found that for women, romance reading is a 'compensatory fiction' that brings happiness and emotional redemption through a sense of liberation achieved by escaping from patriarchal daily life. The romance that women prefer is composed of 4 stages and 13 divisions: 'Encounter → Attest → Recovery → Happy End'. It also maintains a formula that begins with an immature female character's identity crisis and ends with a blissful union that recognizes the intrinsic value of the main character, who has turned into a man who is considerate of the women. Therefore, romance plays the role of pursuit of the 'female utopian fantasy' and at the same time a reconciliation of women to patriarchy. Feminist critics of the day criticized this argument. However, reading romance is a 'feminine reading', and romance is literature about the functional relationship between women's lives and patriarchy. Yet the interpretation could differ depending on the different viewpoints and definitions of the women's utopian fantasy. In recent years, the conditions of female reader's lives, awareness and imagination have been changing rapidly. As a result, the female utopian fantasy has also changed significantly. Nevertheless, women's lives in the real patriarchal system are still contradictory, and their adventurous imagination is spreading in alternative spaces such as the subculture. In this regard, the question is about the definition of romance and the meanings of romance research are still important task.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.9-54
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• 2019

Since the birth of melodrama in the early Enlightenment era, it has flowed through various cultures and media. In order to grasp the principle of differentiation of melodrama and the direction of its change, a developmental approach to the formation process of melodrama is necessary. In this regard, this paper examines the formation process of modern melodrama and its aesthetic features around the time of the French Revolution. The modern melodrama was formed in the period between the end of the 18th century and the start of the 19th century. It was born at the intersectional point of the contradictions of the modern imagination and the political paradox of the French Revolution, which demanded an autonomous citizenship but did not recognize a woman as a citizen. The aesthetic of women's sacrifice and tears reproduced in the modern melodrama is a political aspiration to restore a corrupt society by glamorizing a woman as a moral icon. This was an icon to save a society under divide and crisis and a coordination of emotions to conceal sexist violence in the politics of the exclusion of women. The aesthetic of women's sacrifice and tears reproduced in modern melodrama has consistently been considered under negative evaluation such as a play of moral hypocrisy and vulgar drama. However, the academic interest in melodrama in the 1970s has been amplified due to the "Sirk-melo" which is a transition to the new aesthetic of women's sacrifice and tears, encompassing not only women, but also races and classes. In modern society, entering the era of uncertainty, where various social problems, national disasters, and global disasters have become commonplace, 'the aesthetic of women's sacrifice and tears' are shifting from gender differences to various victim narratives. Reviewing new theoretical trends and changes of recent melodrama as well as analyzing specific works are left as follow-up tasks.Since the birth of the melodrama in the early Enlightenment era, it has flowed through various cultures and media. In order to grasp the principle of differentiation of melodrama and the direction of its change, a developmental approach to the formation process of melodrama is basically necessary. In this regard, this paper examines the formation process of modern melodrama and its aesthetic features around the time of the French Revolution.

• 한국노년학
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• v.29 no.4
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• pp.1539-1557
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• 2009

The purpose of this study was to analyze the effects of program's participation, self-esteem and depression on quality of life for the elderly participating social welfare using facilities. Therefore, this paper will help improve a life's quality of all the olds by fixing the problems we got in this society and suggesting the better program for the elderly participating social welfare using facilities. The results of the study were as follows. There was no specific difference in statistic that shows the quality of the old's life who have their economic life. In quality of life in neighbors, the male were more friendly to their neighbors and the lower level of education, the higher quality of life. Healthy old people had greater quality of life than unhealthy old people did. If the old were excellent in scholarship, if unmarried couple shared the same house, if both of husband and wife live together when they are married, and if their allowance are full in pocket, the quality of their life was enhanced. Self-esteem influenced the quality of life in economic, but depression influenced negatively. In quality of life in neighbors, feeling depression and joining in program of a work for prosperity in future didn't effect doing well with the neighbors. On the other hand, participating in the social community program effected positively. In quality of life in neighbors, feeling depression and program of rehabilitation effected on the quality of life negatively. Educating refinement program effected positively being a good match, but promoting health program effected negatively.

• Journal of Practical Agriculture & Fisheries Research
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• v.18 no.1
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• pp.79-91
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• 2016

Quality factors which characterize 11 kinds of farm-manufactured apple Jangachi and commercial Jangachi, have been studied in order to provide a guideline to improve the quality and marketing strategy of farm-manufactured pickled apples. Moisture content ranged from 74% to 84% and 81% to 91% in Doenjang Jangachi and vinegar Jangachi, respectively; 38% to 64% in Kochujang Jangachi; 57% to 64% in radish Kochujang Jangachi. Moisture content was 89% in Doenjang Jangachi. Even though moisture content of apple Kochujang Jangachi indicated 48% which is lower than that of radish Jangachi, it was higher than that of a persimmon pickled in Kochujang (38%) and that of Japanese apricot Jangachi (49%). pH and titratable acidity, two indicators used to determine the appropriate ripening period of Jangachi, were pH 3.4~5.6, 0.03~0.14%, respectively. The pH ranged from 5.2 to 5.6 in radish Jangachi; 3.4 to 4.1 in Cucumber Jangachi. pH of persimmon Jangachi, Japanese apricot Jangachi and apple Jangachi showed 4.1, 3.5 and 4.1, respectively. Compared with the pH of traditional Jangachi (3.03~5.36), pH of all of the above Jangachi fall into an appropriate range. The brix of apple Jangachi (30%) was 12% to 18% higher than that of Kochujang radish Jangachi, but it was relatively lower than that of persimmon Jangachi (39%) and that of Japanese apricot Jangachi (49%). Salinity of Jangachi varied depending on which marinating material was used. Salinity in the descending order according to each marinating material demonstrated Kanjang (6% to 13%), Doenjang (7%), Kochujang (3% to 4%). Salinity of apple Jangachi was 3.28% which was relatively lower than that of commercial Jangachi which used either Kanjang or Doenjang as its marinating material. Chromaticity test shows that the brightness value of apple Jangachi (54.70) was similar to that of cucumber Jangachi (50.86, 56.02); the redness value and yellowness of apple Jangachi (16.21 and 26.78) were higher than the redness value (7.27 to 11.23) and the yellowness value (10.62 to 14.69) of radish Kochujang Jangachi. Sensory Characteristics value of apple Jangachi, along with radish and cucumber Jangachi in its color, odor and taste (7.00, 7.50, 7.00, respectively) placed high on the list implying higher preference. However, overall preference value of apple Jangachi was 6.83 which was lower than that of Japanese apricot Jangachi or that of radish Jangachi. The result can be explained by the tendency of people preferring crispy Jangachi and points out that the texture of apple Jangachi needs to be improved to gain popularity. Furthermore, for increased sales of apple Jangachi as a niche product, more rigorous market testing is required.

• Korean Journal of Culture and Social Issue
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• v.15 no.1
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• pp.187-205
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• 2009

Based on the Motivational States Theory(MOST), the present research expanded and complemented Kim(2007)'s proposal to add the Life Satisfaction Expectancy Scale(LSES) to Diener et al's Satisfaction With Life Scale(SWLS) to measure subjective well-being(SWB). In the present study, the Life Satisfaction Motivation Scale(LSMS) was introduced to measure the strength of motivation for life satisfaction in general. Two hundred and eighty six college students participated in this study. Factor analyses revealed a two-factor structure, with the factors corresponding to life satisfaction and life satisfaction expectancy. Measures of internal and temporal reliability show the LSMS to be a good complement for the measure of SWB(The LSMS showed high internal and test-retest reliability). It was found that the addition of the LSES provided a significant increment in predictive power over the SWLS in the prediction of various factors related with well-being prediction. Exceptionally, in the prediction of anger the LSMS had the most predictive power. There were some differences between male and female students in the correlations among life satisfaction, life satisfaction expectancy and life satisfaction motivation and well-being-related factors. The merits of including LSES in the measurement of subjective well-being and the limitations of this study are discussed.

• Korean Journal of Heritage: History & Science
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• v.56 no.4
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• pp.94-108
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• 2023

Onyanghaenggung Palace(temporary palace at Onyang) is an important cultural heritage that can substantially confirm the king's onhaeng(溫行) base on literature records such as <Ongungyeonggoedae(溫宮靈槐臺)>, <Oncheonhaenggungdo(溫泉行宮圖)> of 『Ongungsasil(溫宮事實)』『, Younggoedaegi(靈槐臺記)』and cultural property such as Yeonggoedae(靈槐臺) and Shinjeong Monument(神井碑). As the Onyang Tourist Hotel is located in the presumed site of the Onyanghaenggung Palace, even the identity of the Onyanghaenggung Palace site is being threatened without restoration efforts. The purpose of this study is to estimate the location of Onyanghaenggung Palace based on <Oncheonhaenggungdo> before the damages during the Japanese colonial period. To achieve these purposes, records related to Onhaeng during successive kings' terms in the Joseon Dynasty are first reviewed, before changes in the architecture of Onyanghaenggung Palace that took place in the Joseon Dynasty and damage suffered during the Japanese colonial period are summarized, and finally <Oncheonhaenggungdo>, <Eupji>, <Ancient Maps>, <Jijeokwondo> are reviewed. Based on these processes, the location of Onyanghaenggung Palace is estimated by comparing the current Onyang Tourist Hotel and the surrounding area. The results of this study are as follows. First, if the 1,758 cheok(尺) of 「Onyanggun eupji」 and 「Hoseo eupji」 are converted in Jucheok(周尺), the scope of Onyanghaenggung Palace is close to the inner circumference of the site(垈) in Jijeokwondo(1914). Second, the streamlet leading to Oncheoncheon(溫泉川) from the southern side of Onyanggwan(溫陽館), the hot spring hole in use of <Distribution Map of Hot Spring(溫泉分布見取圖)>(1925, 1928), and considering the relationship of the inner east gate(內東門), Bigak(碑閣), Sinjeong(神井) of <Oncheonhaenggungdo>, the building of Hermann Gustav Theodor Sander and the Copyright Commission's Onyang Hot Springs photograph can be estimated as the Onyanghaenggung Palace Hot-spring, namely Tangsil(湯室). Third, in the process of developing to amusement park, the transfer and relocation of the Yeonggaedae site(a governmentowned property) was requested by Gyeongnam Railway Company, but Chungcheongnam-do denied transfer and relocation of the Yeonggaedae because of the importance in the history of Onyang Hot Springs, so the government-owned Yeonggaedae Monument site were permanently preserved at the current location together with the hoe tree(Sophora japonica L.). Also, Yeonggoedae in <Tourists Attractions around Gyeongnam Railway in Joseon (朝鮮京南鐵道沿線名所交通図絵)> (1929) is shown to exist in its current location, and it can be seen that the Shinjeong Monument Pavilion was moved to the front of Shinjeonggwan (神井館). Based on the circumference of Onyanghaenggung Palace, the location of Onyanghaenggung Palace Hot Spring (Tangsil) and Yeonggaedae Monument Pavilion, changes in roads and lots of land during the Japanese colonial period and the modern period, as well as the location of Onyanghaenggung Palace and other major buildings, can be estimated to extend to the current Shimin-ro and Onyang Hot Spring Market.