• Journal of the Korea Institute of Information and Communication Engineering
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• v.24 no.2
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• pp.158-165
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• 2020

Web novels that are consumed on mobile devices are characterized by capturing one aspect of our society. The purpose of this study was to collect the keywords from web novels, to identify trends of web novels, and further to analyze the covert needs and characteristics of readers in connection with the existing researches. As a result of the analysis, novels with modern backgrounds and adult novels were popular in relation to easily readable and accessible mobile environment. Male characters tend to be ideally depicted in web novels. In contrast, characters with inner scars were popular among female characters. Although this study did not conduct an in-depth analysis of adult novels due to the limitation of web crawling, it is meaningful that this study analyzed modern people's inner needs and characteristics using the para-text like keywords in existing web novel studies that previously lacked quantitative analysis.

• (The)Study of the Eastern Classic
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• no.70
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• pp.495-524
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• 2018

This study investigated the literary theory of Jang Jiyeon and his compilation consciousness of the historical biography, and based on this, the study examined the aspect and characteristic of the personage adoption of "Ilsayusa". To figure out the characteristic of "Ilsayusa", this study attempted to investigate the Jang Jiyeon's cognition on epic literature first. Jang Jiyeon had interest in the historical biography in his early days. But he clearly expressed the negative position about the novels which had been handed down from old times, mentioning about their harmful effect, even though they were in a big popularity. The good readings he thought was supposed to be helpful for person's work, study, personality and even the custom, so it is thought that the compilation of "Ilsayusa" was planned as a part of a usefulness to help readers' actual lives by summarizing Jang Jiyeon's philosophy as the form of a historical biography of personages who had actually existed. The direct motivation and the awareness of the problem to compile "Ilsayusa" could be confirmed by the postscript he left. Pointing that Joseon's policy of appointing persons of ability resulted in the loss of the nation, Jang Jiyeon paid attention to the classical scholars from low class, people from under middle class and the local figures in Hamgyeongdo and Pyeongando in the process of compiling "Ilsayusa". Along with this, a kind of a sense of duty that the old heritage must be examined by descendents was manifested as the compilation of "Ilsayusa". Through this, Jang Jiyeon tried to show the good model to the readers of "Ilsayusa" what the way of living would be for raising their volition and keeping the fundamentals. The tendency and characteristic of compiling personages in "Ilsayusa" could be sorted in a few ways as written below. First, it includes all kinds of all actually existed episodes while he was collecting various historical biographies published before. Second, it includes the new kinds of personages paying particular attention to figures of middle class and commoners. Third, it compiled the female figures in a great volume and described new model of woman. Fourth, for areas, it has episodes of all areas in the nation including Pyeongando and Hamgyeongdo. Thinking about all the discussion above, we could estimate that "Ilsayusa" is the definitive edition of these kinds of books which inherited all performances of the biographical literature in better way, which had been accomplished in 19th century.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.57-67
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• 2012

This study draws the following conclusions about the nature garden culture with crane that is a dynamic landscaping factor introduced into nature garden by analyzing the literatures on cranes written and landscapes painted in Chosun Dynasty. First, crane symbolizes such Buddhist, Taoist and Confucius media as appearance of Buddha, desire for Taoist hermit world and long life, and a solitary's life of proud loneliness. It has been recorded that crane was raised from the Three Nations Era till the Japanese occupation and Confucius scholars in Chosun Dynasty opened shows concerning crane or formed literature groups enjoying poems of it, and often using crane as their denial of going into government service. Second, in order to introduce crane to nature garden, people caught wild crane and made a fence and some kind of pond for their growth. In addition, crane was strictly managed by appointed slaves and they trained crane for dancing and then tended to allow a crane to play on the yard in terms of abstract meaning or got two cranes free in consideration of their ecology. Third, for more appreciation of crane and the expression of some symbolism matching for it, both plum and pine, which mean a solitary's life and long life respectively, were planted in nature garden. And, Confucius scholars in Chosun Dynasty also enjoyed their refined tastes with appreciation, napping, reading and playing the harp, accompanied by crane. As aforementioned, Confucius scholars in Chosun Dynasty did not only draw the meaning symbolized by cranes and write poems about such symbolic meaning, but also positively introduce crane into nature garden as a dynamic landscaping factor, so that they enjoyed synesthetic senses including looks, motions and sounds of cranes for their refined tastes.

• The Journal of Korean Philosophical History
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• no.59
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• pp.395-423
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• 2018

Since the middle of the 19th century, East Asia, especially Korea, was oppressed externally by the imperialism of Japan and others while internally long-lasting political convention like in-law government was driving the country into troubles at home and abroad. Witnessing such a situation and building up scholarly capability through reading over nearly all spheres, a Confucian philosopher, Ch'oe Han-gi (崔漢綺, 1803-1877), philosophized about the clue to the solution of such a choking phenomenon. Ch'oe believed that there was movement, ki (matter, material force, energy) of revolving transformation inherent in all things, people, or objects. Grasping even the principle and order of existence inherent in things from the viewpoint of ki, he tried to change the traditional theory on the law of existence of things that there existed an ontological reason lacking in motility, which was more dominant than anything existing in the universe and which ruled over the world. From this, he elucidated that the Way, an identity that rules over all affairs and things, was not simply one but diverse. This means, on one hand, that he tentatively accepted the relativity of things. On the other hand, he also taught us "oneness in all things" in which all including human beings exist in close connection to each other transcending the relativity or "agreement" in which they exist in harmony as one and "unity" in which they are united into one.

• Sijohaknonchong
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• v.30
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• pp.109-146
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• 2009

It is academically recognized that Jeong Wan-Young's sijo better represent Oriental ideas. The purpose of this study is to investigate Taoistic characteristics of Jeong Wan-Young's sijo. This is an effort to succeed and further deepen and extend previous relevant researches. For the purpose, this researcher categorized the poet's sijo in accordance with such characteristics as above mentioned. Findings of the study can be summarized as below. Pieces of Jeong Wan-Young's sijo which are based on Taoistic ideas are largely classified into three groups. First, some pieces of Jeong Wan-Young's sijo represents an orientation of return to hometown which is brought by the sense of loss. His sense of loss is attributed to the facts that his home is not what it was any longer and that he can't return to the old home. To overcome the sense, nevertheless, the poet is dreaming of return to home. The home found in Jeong Wan Young's sijo is something fundamental and original that he purposedly provided against the feeling of loss. It complies with the concept of 'Bokgwigigen(復歸基根)‘ a pursuit of Taoism. Second, other pieces of Jeong Wan-Young's sijo are seeking purity to retrieve childish innocence. Their subjects include the season of spring, dreams of childhood and longing for mother all of which represent the poet's strong desire for such retrieval as above mentioned. It may be said that pursued by that pieces are 'Purity, Feebleness and Smoothness' that are sought by Taoism. Third, other pieces of Jeong Wan-Young's sijo are considering human as a part of nature and seeking human life in harmony with nature. In other words, they are seeking union between human and nature which means going beyond discrimination between self and external objects, that is, 'Mulayangmang(物我兩忘)'. This may refer to return to nature which is the ultimate destination of Taoism.

• Korean Journal of Environment and Ecology
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• v.30 no.1
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• pp.118-129
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• 2016

The purpose of this study was to offer the preliminary data for the development of forest therapy program. This exploratory study is about the development of forest healing program by identifying what is the forest healing program preferences of potential consumers and would be an important basis for the operation. The survey of interests and needs of 620 people on the forest therapy was analyzed. Using SPSS 21.0 program, statistical analysis, frequency analysis, T-test, One-way ANOVA, we looked at the differences in forest healing program preferences according to gender, age, occupation. Forest therapy program preference was found to vary depending on sex, age and job. First, according to gender, men preferred athletic in the forest and camping compared to women, and women showed a higher preference than men in the overall program. Second, depending on age, as compared to other age, for 20s; stress assessment & diagnosis, cooking in the forest, photo therapy in the forest, for 30s; walking in the forest, counseling, listening to lectures(stress-related or interpersonal relationships-related), communication-related lectures and vision quest, for 40s; meditation, viewing the forest, forest bathing wind bathing sun bathing, walking on barefoot in the forest, for 50s; breathing breathing exercises, yoga, mountaineering, climbing in silence, eating wild food, respectively, each of those programs were especially favored. Third, the forest healing program preference in accordance with the job is as follows. For students; stress assessment & diagnosis, cooking in the forest, etc., for teachers; walking in the forest, mountaineering, reading in the forest, viewing the forest, forest bathing wind bathing sun bathing, camping etc., for housewives; yoga, listening to the sound of water flowing, drinking herbal tea, eating wild food, for specialist researcher; breathing breathing exercises, climbing in silence, meditation, sleeping in the forest, respectively, each of those programs were especially favored. We expect the results of this study to be utilized as basic data for the development of forest therapy program targeting on adults.