• 한국노년학
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• v.31 no.2
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• pp.407-418
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• 2011

This study aim to examine effects of physical, psychological, social factors on elder's life satisfaction from KLIPS(Korea Labor & Institute Panel Study)'s data. Subjects were 4,032(men 1696, women 2336) aged 65 over. Physical factors include subjective physical health condition and ADL(Activities of daily living). Psychological factors include subjective emotional difficulty and depression(ces-d). Social factors include 7 meetings. Major findings in this study are follows. First, physical, psychological factors were a significant effects on elder's life satisfaction. But, in social factors, religious meeting, friendship meeting, leisure meeting, volunteer meeting were significant factors exclude reunion meeting, political meeting, etcetera meeting. Second, mediations of ADL, subjective emotional difficulties, and social participations were significant factors.

• Korean Journal of Social Welfare Studies
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• v.42 no.3
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• pp.157-182
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• 2011

The purpose of this study is to examine direct and the indirect path of social leisure activity to life satisfaction of the elderly, through comprehensive approach. I analyzed data collected 531 old people in Seoul metropolitan area on SPSS 18.0 and AMOS 7.0 It was found that the participation in any social leisure activity including leisure program, voluntary activity, religious activity and bonding networks impact indirectly to the old people's life satisfaction through the leisure satisfaction and loneliness. However, only one activity, voluntary activity, impacted directly to life satisfaction. The leisure satisfaction and loneliness played partial-mediation role between voluntarily activity and life satisfaction. From the results of this study, we can know the policy to life satisfaction for the elderly in aging society and the strategies to manage the leisure programs in social welfare agencies for the elderly.

• Korean Journal of Culture and Social Issue
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• v.28 no.2
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• pp.163-186
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• 2022

The study was conducted to reveal the influence of variables causing post-traumatic growth and suggest ways to utilize it in the counseling and clinical field. Data from 208 youths in Korea were collected and analyzed using the SPSS 25.0 and AMOS 26,0 statistic programs. This study took the perspective that post-traumatic growth was affected by the balanced- time-perspective and social-connectedness and tried to examine the influence and relation of the two variables. A frequency-analysis was performed to identify the demographic characteristics and the trends of the variables, and a Pearson's -correlation analysis was conducted to examine the relations between variables. A hierarchical- regression- analysis was performed to examine the influence of the major variables, And path-analysis was carried out to verify the research model, and the indirect effect was confirmed by using the bootstrapping method. First, religion, among all demographic variables, showed a significant effect on the post-traumatic growth. Second, the balanced-time-perspective and social-connectedness had a significant effect on post-traumatic growth. Third, the balanced time perspective influenced social-connectedness and through this process, the path explaining how post traumatic growth occurs was revealed. This suggests that the both balanced time perspective and social connectedness are important for inducing post- traumatic growth, and the utility of the variables in the counseling and clinical field.

• Economic and Environmental Geology
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• v.37 no.5
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• pp.569-583
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• 2004

The rock properties of the West pagoda in the Gameunsaji temple site are composed mainly of dark grey porphyritic granodiorite with medium grained equigranular texture and developed with small numerous dioritic xenoliths. These xenoliths occurred with small holes due to different weathering processes. As a weathering results, the rock properties of this pagoda occur wholly softened to physical hardness because of a complex result of petrological, meteorological and biological causes. Southeastern part of the pagoda deteriorated seriously that the surface of rock blocks showed partially exfoliations, fractures, open cavities in course of granular decomposition of minerals, sea water spray and crystallization of salt from the eastern coast. The Joint between blocks has small or large fracture cross each other, contaminated and corrupted for inserting with concrete, cement mortar, rock fragments and iron plates, and partially accelerated coloration and fractures. There are serious contamination materials of algae, fungus, lichen and bryophytes on the margin and the surface on the roof stone of the pagoda, so it'll require conservation treatment biochemically for releasing vegetation inhabiting on the surface and the discontinuous plane of the blocks because of adding the weathering activity of stones and growing weeds naturally by soil processing on the fissure zone. Consisting rock for the conservation and restoration of the pagoda would be careful choice of new rock properties and epoxy to reinforce for the deterioration surfaces. For the attenuation of secondary contamination and surface humidity, the possible conservation treatments are needed.

• International Commerce and Information Review
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• v.16 no.5
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• pp.343-359
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• 2014

This study investigates how cultural differences between countries affect bilateral trade volumes, using Hofstede's cultural index that reflects nations' cultural characteristics. Empirical analyses of the impacts of Hofstede's five cultural characteristics on bilateral trade volumes are conducted either in each separate equation or simultaneously. Bilateral trade data of OECD countries plus China as of year 2010 is used for regression analysis on gravity model. Regression results from individual equation for each cultural index variable show tthe smaller the index gaps of power distances and uncertainty avoidance among countries, the larger bilateral trade volumes. On the contrary, the larger the index gaps of long-term orientation among countries, the larger bilateral trade volumes. If five Hofstede cultural indexes are regressed in a single equation, however, only variables of power distance and long-term orientation are significant. The analysis largely confirms that bilateral trade among countries with similar culture have much potrential to grow. It implies that policy actions for cultural proximity are very important for furthering bilateral trade.

• Archives of design research
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• v.15 no.2
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• pp.5-18
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• 2002

Recently, the West's interest on Buddhism has been uprising. If the interest on Buddhism is especially from Western intellectuals, it will surely be the motive to change, the future of Western society. Actually, while the West has been interested in the material civilization on the basis of Christianity, the East has been pursuing after the spiritual culture on the basis of Buddhism. However, what does it mean that many of civilized westerners have come to dislike the manner of scientific pursuit and strict rationality which made them wealthy materially\ulcorner It means that they have felt their ideologies which is based on the Christian culture, has met an end or at least they have started to get interested in the Eastern ideology, 'Buddhism'. Particularly, if we agree that industrial design is a field of basis on the stringent rationality, and is a field of applied science on the basis of technology and production, it surely must have rather been influenced by Christian culture than Buddhism. But regardless of material richness by Christian culture, some Western intellectuals'secession from christianity means that their pursuit of material civilization doesn't help much in chasing after human original happiness. Instead, they are charmed by the fact that their mental illness problem, which is the result of the incessant pursuit of materialism, can be salved more 'scientifically'rather by Buddhism than Christianity. Compared with the westerners'spiritual unhappiness by the strong pursuit of material, Buddhism lowers their passion for material and help to lead their lives happily with least'pursuit of materialism. In this sense, I insist that we need to study'Design'from a viewpoint of Buddhist idea.

• Journal of Korean Philosophical Society
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• no.114
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• pp.241-263
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• 2016

History is not only Hegel's philosophical subject, but it corresponds to his entire system of philosophy. Because his system of philosophy is a description of the self-movement of spirit and 'world history' reveals the overall movement of spirit. Hegel's 'historical and philosophical standpoint' goes through the description of his entire system, and this tendency is more and more reinforced towards the later Hegel. If it is reasonable to find the corresponding relationship between Hegel's system of philosophy and 'world history', the relationship between 'objective spirit' and 'absolute spirit' must be systematically unraveled in the horizon of world history. The world-historical perspective in 'objective spirit' has the limit to consider 'modern European nations' as a final destination. On the contrary, world history that acts as a mediator in the transition from 'objective spirit' to 'absolute spirit' makes it possible to jump in absolute horizon by recognizing limitations of nation states and avoiding specific and limited conditions dialectically. So what is revealed through the study of 'world history' in Hegel's system of philosophy is that in the view of 'absolute spirit' of art, religion, philosophy 'political state' is not the end that all mankind should aim at. Therefore, it is undesirable only to criticize Hegel's philosophy of history as 'Eurocentrism'.

• (The) Research of the performance art and culture
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• no.22
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• pp.63-92
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• 2011

This paper intends to clarify the characteristics of Seoul Ginoguigut in ritual form. This paper points out three characteristics; materialization of the journey to the world of the dead, direct communications with the dead, inclusive blessings for the dead and the living. Firstly, the journey to the world of the dead is materialized through various ritual processes of Seoul Ginoguigut. This characteristic is prominent in the context of comparisons with the death rituals of Confucianism and Buddhism, and of shamanism in other regions of Korea. Secondly, in Seoul Ginoguigut the communications of the dead and the living are made through direct dialogues between them through shaman's possession. The communications by direct dialogues between the dead and the living make it easy to accept death as a real fact, and have an effect of recognizing the individuality and uniqueness of each death. Thirdly, the blessings of Seoul Ginoguigut are so inclusive that they cover the dead's safe journey toward the world of the dead as well as the happiness of the living. This characteristic is related to the understanding of death of Korean shamanism that does not separate death and living. These three characteristics are perceived in the context of comparisons with the death rituals of Confucianism and Buddhism, and of Seoul Ginoguigut. And they give a clue to understand how the death rituals of Korean shamanism have persisted in Korean society.

• Journal of Korean Philosophical Society
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• v.145
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• pp.91-117
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• 2018

This paper aims to clarify the similarities and differences between the Zhouyi and artificial intelligence. The divination of the Zhouyi is rooted in the oldest system of human knowledge, while artificial intelligence stands at the cutting edge of modern scientific revolution. At first sight, there does not appear to be any association that links the one to the another. However, they share the same ground as seen from a semiotic standpoint because both of them depend on the semiotic system as a means of obtaining knowledge. At least four aspects can be pointed out in terms of similarities. First, artificial intelligence and the Zhouyi use artificial language that consists of semiotic signs. Secondly, the principle that enables divination and artificial intelligence lies in imitation and representation. Thirdly, artificial intelligence and the Zhouyi carry out inferences based on mathematical algorithms that adopt the binary system. Fourth, artificial intelligence and the Zhouyi use analogy as a means of obtaining knowledge. However, those similarities do not guarantee that the Zhouyi could arrive at the scientific certainty. Nevertheless, it can give us important insight into the essence of our civilization. The Zhouyi uses intellect in order to get new information about the unknown world. However, it is hard to know what kind of intellect is involved in the process of divination. Likewise, we do not know the fundamental character of artificial intelligence. The intellect hidden in the unknown subject is a mystic and fearful existence to us. Just as the divination of the Zhouyi inspires the sense of reverence toward the supernatural subject, we could not but have fear in front of the invisible subject hidden in artificial intelligence. In the past, traditional philosophy acknowledged the existence of intellect only in conscious beings. Nonetheless, it becomes evident that human civilization ushers into a new epoch. As Ray Kurzweil mentioned, the moment of singularity comes when artificial intelligence surpasses human intelligence. In my viewpoint, the term of singularity can be used for denoting the critical point in which the human species enters into the new phase of civilization. To borrow the term of Shao Yong(邵雍) in the Northern Song Dynasty, the past civilization belongs to the Earlier Heaven(先天), the future civilization belongs to the Later Heaven(後天). Once our civilization passes over the critical point, it is impossible to go back into the past. The opening of the Later Heaven foretold by the religious thinkers in the late period of Joseon Dynasty was a prophecy in its own age, but it is becoming a reality in the present.

• Journal of Korean Philosophical Society
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• v.129
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• pp.315-339
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• 2014

Diese Abhandlung untersucht Jacobis ${\ddot{U}}ber$ die Lehre Spinoza und den von diesem veranlassten Spinoza-Streit. Damit sie $enth{\ddot{u}}llt$ zuerst Jacobischen Zusammenhang zwischen transzent und immanent und folgt auf seine Wirkungsgeschichte in der Moderne. Ich rekonstruiere den Streit zwischen Jacobi und Lessing und danach interpretiere dessen Rezeption durch Hegel und Schleiermacher. Lessing stellt anstatt der traditionellen Begriffe der Gottheit ἑν ${\kappa}{\alpha}{\iota}$ ${\pi}{\alpha}{\nu}$ auf. $Demgegen{\ddot{u}}ber$ behauptet Jacobi Salto mortale um ihn ${\ddot{u}}berschreiten$ zu $k{\ddot{o}}nnen$, indem er Lessing als Pantheist und Atheist bestimmt. Salto mortale bei Jacobi ist der Sprung zu dem ${\ddot{U}}bernat{\ddot{u}}rlichen$ und dem Glaube. Der Streit zwischen Jacobi und Lessing ist der zwischen dem Naturalismus und ${\ddot{U}}bernaturalismus$ und $dar{\ddot{u}}berhinaus$ der zwischen dem Athismus und Theismus. $W{\ddot{a}}hrend$ die Natur der Inbegriff der Bedingten ist, ist Gott der absolute Anfang der Natur $au{\ss}erhalb$ des Naturzusammenhangs. $W{\ddot{a}}hrend$ Spinoza Gott im $nat{\ddot{u}}rlichen$ Zusammenhang begreift, $fa{\ss}t$ Jacobi den im ${\ddot{u}}bernat{\ddot{u}}rlichen$ auf. Deus sive natura bei Spinoza $ver{\ddot{a}}ndert$ sich Gott im Menschen bei Jacobi. Gott im Menschen ist nichts anders als das Prinzip des Lebens und das aller Vernuft. In diesem Zusammenhang $fa{\ss}t$ Hegel Gott als Geist denn Subjekt des Lebens auf und $h{\ddot{a}}lt$ das Wesen des Geistes $f{\ddot{u}}r$ die sich selbst vermittelnde Bewegung. Dies zeigt sich als die Spinoza ${\ddot{u}}berbietende$ Immanenzphilosophie. $Demgegen{\ddot{u}}ber$ behauptet Schleiermacher die Einheit des Endlichen und Unendlichen in der $religi{\ddot{o}}sen$ Anschuung. Die Verbindung von Mensch und Gott ist die im Endlichen immanent bleibende Anschauung der $g{\ddot{o}}ttlichen$ Eigenschaft. Dies zeigt das transzendente im immanenten.