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A Study on Skin - From the Perspective of Analytical Psychology - (피부 - 분석심리학적 조명 -)

  • Young Sun Pahk
    • Sim-seong Yeon-gu
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    • v.29 no.2
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    • pp.127-156
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    • 2014
  • This thesis is an psychological study investigating the meanings of skin from the perspective of analytical psychology. Skin, as the outermost layer of our body, protects the body and carries out essential physiologic functions. It is an organ of the body and also psychological contents can be expressed on it in various forms. We can find sociocultural connotations of skin, some of which are demonstrated in our language. Skin may become a carrier of persona which defines a person's role in the society. And it can be a place where ego is expressed. Eros is the principle of relationship by Jung's definition and skin is the space where eros is realized intensely. Skin may carry meanings as a symbol of transformation. Skin disease can be interpreted as a message from Self in certain cases. The theme of casting off skin in myths and dreams can be an analogy of an individual's sacrifice for individuation, and putting on a skin may imply taking special properties in psychological level.

Lymphocyte Subpopulations and Proliferation of T cells, Phagocytic Activity of Leukocytes on Alcoholics (알코올중독자의 백혈구탐식능, 림프구아형 및 증식능)

  • 김용호;서병배;이정녀;김영훈
    • Biomedical Science Letters
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    • v.2 no.2
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    • pp.167-174
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    • 1996
  • Alcoholics increased susceptibility to microbial infection that is associated with decreased immunity. but there has been little experimental evidence to support alcoholics-induced increase of microbial infection directly in non-specific immunity. Therefore, we were used the method of phagocytic-plaque including all the stimulating factors for the phagocytosis, subtypes of lymphocytes and T-lymphocyte proliferation. The experimental groups were divided into 3 groups: (1) alcoholics who were hospitalized less than 1 week (newly hospitalized alcoholics), (2) alcoholics who were hospitalized more than 2 weeks (old hospitalized alcoholics), (3) healthy blood donors. We have studied 98 alcoholics and 35 healthy blood donors and control groups. A physician has checked the biological markers and diagnosed the body-condition alcoholics. The immunity and non-specific immunity on the alcoholics were analyzed by using the simultest kit and flow cytometry. Proliferation of the lymphocytes was analyzed by the phytohemmagglutinine mitogen. Phagocytosis and migration properties of leukocytes were identified on the layer formed by Staphylococcus aureus Cowan I strain. Biological markers of alcoholics and control groups, by such as blood glucose, ${\gamma}$-glutamyl transpeptidase and mean corpuscular volumes of red blood cells, were determined by biochemical and hematological methods. Compared with control groups, cluster of differentiation (CD)3+, CD8+ and CD19+ in alcoholic were more decreased except CD4+/CD8+ ratio. Proliferation of the T-lymphocytes, phagocytosis and migration properties of the leukocytes in alcoholics were decreased compared with those of control groups. According to the results observed in our experiment, they can be summerized as follows: 1, Cellular, humoral and non-specific immunities, are markedly decreased in alcoholics than those in control groups. 2. It is inferred that Phagocytic plaque formation is a very useful method to evaluate phagocytosis and migration properties of the alcoholic leukocytes 3. It is thought that the subtypes of lymphocytes, especially CD4+/CD8+ ratio, are essential methods to analyzed the alcoholic immunity. 4. Specific and non-specific immunity on the old hospitalized alcoholics was slightly increased, which depends upon the alcoholic medication.

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The View of Life and Death in Jeon-gyeong (『전경』에 나타난 대순사상의 생사관)

  • Cheng, Chihming
    • Journal of the Daesoon Academy of Sciences
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    • v.27
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    • pp.79-132
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    • 2016
  • The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

A Study on the Characteristics and Management Plan of Old Big Trees in the Sacred Natural Sites of Handan City, China (중국 한단시 자연성지 내 노거수의 특성과 관리방안)

  • Xi, Su-Ting;Shin, Hyun-Sil
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.41 no.2
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    • pp.35-45
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    • 2023
  • First, The spatial distribution characteristics of old big trees were analyzed using ArcGIS figures by combining basic information such as species and ages of old big trees in Handan City, which were compiled by the local bureau of landscaping. The types of species, distribution by ages of trees, ownership status, growth status, and diversity status were comprehensively analyzed. Statistically, Styphnolobium, Acacia, Gleditsia, and Albizia of Fabaceae accounted for the majority, of which Sophora japonica accounted for the highest proportion. Sophora japonica is widely and intensively distributed to each prefecture and district in Handan city. According to the age and distribution, the old big trees over 1000 years old were mainly Sophora japonica, Zelkova serrata, Juniperus chinensis, Morus australis Koidz., Dalbergia hupeana Hance, Ceratonia siliqua L., and Pistacia chinensis, and Platycladus orientalis. Second, as found in each type of old big tree status, various types of old big tree status were investigated, the protection management system, protection management process, and protection management benefits were studied, and the protection of old big tree was closely related to the growth environment. Currently, the main driving force behind the protection of old big trees is the worship of old big trees. By depositing its sacredness to the old big tree and sublimating the natural character that nature gave to the old big tree into a guiding consciousness of social activities, nature's "beauty" and personality's "goodness" are well combined. The protection state of the old big tree is closely related to the degree of interaction with the surrounding environment and the participation of various cultures and subjects. In the process of continuously interacting with the surrounding environment during the long-term growth of old big trees, it seems that a natural sanctuary was formed around old big trees in the process of voluntarily establishing a "natural-cultural-scape" system involving bottom-up and top-down cross-regions, multicultural and multi-subjects. Third, China focused on protecting and recovering old big trees, but the protection management system is poor due to a lack of comprehensive consideration of historical and cultural values, plant diversity significance, and social values of old big trees in the management process. Three indicators of space's regional characteristics, property and protection characteristics, and value characteristics can be found in the evaluation of the natural characteristics of old giant trees, which are highly valuable in terms of traditional consciousness management, resource protection practice, faith system construction, and realization of life community values. A systematic management system should be supported as to whether they can be protected and developed for a long time. Fourth, as the perception of protected areas is not yet mature in China, "natural sanctuary" should be treated as an important research content in the process of establishing a nature reserve system. The form of natural sanctuary management, which focuses on bottom-up community participation, is a strong supplement to the current type of top-down nature reserve management in China. Based on this, the protection of old giant trees should be included in the form of a nature reserve called a natural monument in the nature reserve system. In addition, residents of the area around the nature reserve should be one of the main agents of biodiversity conservation.

Yeoheon's Recognition of Geography and the Significance of the Compilation of Geographical Records by His Disciples (여헌(旅軒) 장현광(張顯光)의 지리인식(地理認識)과 문인(門人)들의 지지편찬(地誌編纂) 의의)

  • Choi, Wonsuk
    • (The)Study of the Eastern Classic
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    • no.49
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    • pp.73-107
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    • 2012
  • Yeoheon Jang Hyeongwang(1554-1637), one of the greatest Mid-Joseon Confucianists did systematic studies on universe and nature. It can be considered that he inherited the academic tradition of Cho Sik (曺植) and Jeong Gu(鄭逑) and followed their steps of fengshui (風水) and compilation of geographical records. His living and thought and deserve researching with regard to geographical studies. This paper attempts to analyze Yeoheon's recognition of geography in general. In other words, I shall prove that his view of geography is Neo-Confucian. At the same time, I shall discuss how he named people's residence, how he understanded the Joseon territory, what he thought about fengshui, and what significance the complication of geographical records by his disciples had. Yeoheon considered that land is composed of water, fire, earth, and rock, and understanded the land according to the theory of Zhouyi (周易). He analyzed geographic environments by the system of Zhouyi. His study of geography is basically intended for practical use, and as a result is necessary for people to choose where to live and where to cultivate. In his opinion, it is essential to divide the land of the Joseon by means of geographical differences in order to help people to find a better place to live. We can see his Confucian view from the fact that he placed a greater emphasis on human beings over nature. Therefore, the practical use for humans is the first priority in his study of geography. Meanwhile, he considered nature itself as only the object of study. He realized the vitality of life by making a close observation of nature and attained the mind of the Heaven and Earth in a detached way. He, as a follower of Neo-Confucianism, enjoyed the land by feeling comfortable with his present status and by being satisfied with himself. He put his Confucian view of universe and world into practice in his life. As a part of his efforts, he named his residence and surrounding natural environments with the polar star and 28 stars, and accordingly they are reconstructed in a system of universe. The Confucian tradition of dongcheon gugok (洞天九曲) starting with Zhu Xi's administration of wuyi jiugu (武夷九曲) was widely prevalent during the Joseon period, but Yeoheon's system of organizing places is original. His sense of naming places reflects his ideas of following his predecessors, comparing natural objects to human emotions, and desiring to live in retirement. Yeoheon understanded the Joseon territory with comparison of the Chinese land. He expressed his knowledge in the form of changing geographical features of a district, appreciating natural beauty, locating towns, and being familiar with a region, and proposing his own climatology and view of the reality. His recognition of the Joseon territory resolves itself into the following several points. He regarded the Joseon territory as one organism, and considered the territory to be composed of ki (氣) as Neo-Confucianists usually do. In addition, he understanded not only natural environments but also towns from a perspective of the fengshui and adopted a comparative methodology in dividing regions. He also applied climatology to analyze persons and customs. He employed the methodology of fengshui from the comprehensive theory of the Yijing. It is because he was influenced by Cho Sik and Jeng Gu. Yeoheon chose dwelling places for people, or gave advice on several places of his hometown relying on his knowledge of fengshui. When it comes to his theory of fengshui, he agreed with the theory of topography with regards to the fengshui of tombs, but criticized the custom of delaying funerals in order to turn fortune in one's favor. In addition, he accepted that it is necessary to complement a town by creating forests around it. We need to pay attention to the fact that Yeoheon's disciples complied several geographical records. It proves that they inherited the tradition of "valuing practical use and governing on behalf of the people" from Cho Sik and Jeong Gu. Yeoheon put a great emphasis on geographical records and encouraged his disciples to compile them. In other words, he emphasized that they, as administrator or intellectual, need to be erudite in the history and custom of a region where they have lived, and have to establish a standard to encourage or warn people in the region while considering the geographical records. His opinion functioned as a guideline for his successors to compile geographical records later. This paper only analyzed several facts with regard to Yeoheon's knowledge of geography and an academic tradition concerning the study of geography. In the future, I shall discuss how his predecessors and successors understanded geography and how the tradition of compiling geographical records was transferred and developed between them. I believe that this study will contribute to establishing the history of geography, which the Joseon Confucianists researched for a long time but we have not paid an enough attention to until now.

Base Study for Improvement of School Environmental Education with the Education Indigenous Plants - In the case of Mapo-Gu Elementary School in Seoul - (자생식물 교육을 통한 학교 환경교육 개선에 관한 기초연구 - 서울시 마포구 초등학교를 중심으로 -)

  • Bang, Kwang-Ja;Park, Sung-Eun;Kang, Hyun-Kung;Ju, Jin-Hee
    • Journal of the Korean Society of Environmental Restoration Technology
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    • v.3 no.1
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    • pp.10-19
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    • 2000
  • Due to the urbanization, concentrated population, and limited land exploitation in the modern society, the environment surrounding that we live in is getting polluted more and more, and it has become hard even to let urban children experience the nature. This research was conducted to help people recognize the importance of our natural resources through the environmental education of elementary school and to use school's practical open-space for the Indigenous Plants education. The results of this study are as follows : First, the status of a plant utilization in our institutional education : There were 362 species totally of 124 species of Trees, 156 species of Herbs, 63 species of Crops, and 19 species of Hydrophytes which appear in the elementary school text book. Of all, the most frequently appearing species of tree were the Malus pumila var. dulcissima, Pinus densijlora, Citrus unshiu, Diospyros kaki. Second, the effect of plant education using the land around schools : The result of research on the open-space of the 19 elementary schools located in Mapo-gu showed that most of the species planted are the Juniperus chinensisrose, Hibiscus syriacus. Pelargonium inquinans in the order of size, and the plants appearing in text book were grown in the botanical garden organized in 7 schools. Especially most of the Indigenous Plants were being planted in botanical garden, and Pinus densijlora, Abeliophyllum distichum, Polygonatum var. plurijlorum, Liriope platyphylla and so on. Last, the result of this research on recognition of Environment, Planting education and Indigenous plants : It showed that educational necessity of students and teachers about environment and Indigenous Plants was more than 80%. The management of botanical garden was conducted by some teachers and managers. The results of this study suggested that we needed the reconstruction of curriculum, the efficient application of plant education for effectiveness of using school environment and monitoring continually and construction information sources for the better environment education in the elementary schools.

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Direction and Practical Proposal for Christian Education through Ecological Christian Spirituality (생태학적 기독교 영성을 통한 기독교교육의 방향과 실천적 제언)

  • Kim, Eun-Ju
    • Journal of Christian Education in Korea
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    • v.63
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    • pp.347-376
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    • 2020
  • This study suggests the direction and practice of Christian education through ecological Christian spirituality required in front of the ecological crisis. Environmental destruction and ecosystem problems are recognized as a serious crisis that can threaten human survival. As a result, the development of material civilization, which humanity has taken for granted, has been questioned, and changes in human consciousness and thoughts at the root of the ecological crisis have become inevitable. The crisis of civilization demands a new spirituality, and the spirituality required in front of the ecological crisis must be a life-friendly spirituality. The discourses on the ecological crisis that have emerged since the 1970s provide a fundamental perspective on the ecological crisis. Ecological spirituality such as 'immanence', 'interrelationship', 'community', 'healing and emancipation', and 'sustainability' are concepts that can understand and aggregate the discussions of the various discourses above. Based on this, this paper examines Christian ecological spirituality by dividing it into the areas of God, humans, and body. Through this, the Christian education was proposed as a practical place for self-depreciation for a simple life through the understanding of God, who emptied himself out of the transcendent God who reigns over all things, shared the pain of all things, maintained all things together, and lived in them. There, meditation and hospitality can be a place of practical Christian education where one can enrich one's inner self for a simple life. Christian education was proposed as a place of holistic knowledge through ecological Christian spirituality that emphasizes the spirituality of the body from dichotomous thinking that belittles the body. There, the Holy Communion is important as a place where both holistic education to restore the spirituality of the body and ecological education can be held at the same time. Through this, I hope that Christian education will be a place of education not only for the reason but also for the holistic knowledge of Christ and for learning how to 'together' with the ecosystem and neighbors.

A Study on the Landscape Characteristics of 16 Sceneries of Hahoe Village, Represented in "Hahoe 16 Sceneries" and "Picture Describing Hahwae Village" ("화회십육경(河回十六景)"과 "하외낙강상하일대도(河隈洛江上下一帶圖)"를 통해 본 하회16경의 경관상)

  • Rho, Jae-Hyun;Lee, Hyun-Woo
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.31 no.1
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    • pp.48-58
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    • 2013
  • The results of this research to study forms, structure, changes, symbolic meanings of 16 Hahoe sceneries through analyses of "Hahwaesipyukgyeong" and "Hahwaenakgangsanghaildaedo" are as belows. The coherence of headword is not discovered in 16 Hahoe sceneries, but based on various variables and sense dependence, endemicity with original natural scenes, human's life and phenomena of riverside village are spread in 3km viewing areas within 200m from Gyeonamjeongsa(謙巖精舍) and Okyeonjeongsa(玉淵精舍). As the viewing points of Gyeonam and Okyeonjeongsa are symmetrically facing and separately independent, while viewing angles do not intersect at Wonjijeongsa (遠志精舍) and Binyeonjeongsa(賓淵精舍) because of Buyongdae(芙蓉臺), and crating each independent viewing area, we can see 16 Hahoe sceneries are perfect views by supplementing Gyeonam and Okyeon Jeongsa, as well as points of views from Wonji and Binyeonjeongsa. Meanwhile, as the view point of 16 Hahoe sceneries, Gyeomam, Okyeon, Binyeon, and Wonji Jeongsa are clearly described, and 12 natural sceneries, which are Hwasan(花山), Ipam(立巖), Maam(馬巖), Jando(棧道), Bangi(盤磯), Hoengju(橫舟), and Honggyo(虹橋), among landscape elements of 16 Hahoe sceneries that can be expressed on canvas in the Haoedo are realistically described, there is high possibility that Haoedo is the 'Mental Stroll about Nature(臥遊) of 16 Hahoe sceneries. The belted forest surrounding the village in the painting is assumed to be an erosion control forest, and considering row-expressed trees, the south belted forest may be a different broad-leaved forest from current Mansongjeong(萬松亭) pine forest. In 16 Hahoe sceneries, there is Neo-confucianism tendency, which connects the nature and human life, and moreover prioritize human life than the nature. Especially as seen in the 'Choljae(拙齋)', the pen name of 16 Hahoe sceneries' author park, the 16 Hahoe scenery poet suggests 'Beauty of Jolbak(拙撲美)' based on the simple life that upright classical scholars pursued as the basic emotion. The thinking system shown in the poet is interpreted as Neo-confucianism category including one's sense and emotion depended on natural features or phenomena. Ultimately, 16 Hahoe sceneries are landscape that reflects moral world views of Confucianism scholars who wanted to express ideal thoughts based on natural features and phenomena in reality at Jeongsa in Buyongdae and Hahoe Village.

Effect of Multidisciplinary Emergency Consultation System for Drug Intoxicated Patients (응급실을 내원한 약물중독 환자에 대한 다학제 응급협진체계의 효과 검증)

  • Kang, Jino;Kim, Hye Ri;Min, Kyungjoon;Kim, Na Ryoung;Heo, Yoon Kyung;Kim, Sun Mi
    • Korean Journal of Psychosomatic Medicine
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    • v.27 no.2
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    • pp.130-137
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    • 2019
  • Objectives : When a patient who attempts suicide visits the emergency room, it is important that the departments of emergency medicine, internal medicine, and psychiatry communicate with each other and prioritize treatment. This study was conducted to verify the effectiveness of the multidisciplinary emergency consultation system (ECS) for drug intoxicated patients. Methods : We retrospectively analyzed the data from medical records prior to the ECS, from July 2017 to May 2018, and after the ECS, from July 2018 to May 2019, to verify the effectiveness of the system. Results : After the ECS, admission to open wards was significantly higher than to the intensive care units (χ2=8.567, p=0.014). In addition, the proportion of consultations to the department of psychiatry among patients admitted to other departments tended to increase (χ2=4.202, p=0.053), and the time required for consultation response decreased (Z=-2.031, p=0.042). As a result of the consultation, the proportion of the patients who had been transferred to the department of psychiatry was increased (χ2=4.692, p=0.043), and the time spent to transfer tended to decrease (Z=-1.941, p=0.052). Conclusions : After implementing the ECS for drug intoxicated patients, unnecessary intensive care unit admissions, consultation response time, and the time spent to transfer were reduced, and the rate of consultation referrals and transfer rates increased. This means that the multidisciplinary consultation system rapidly provided essential medical services to patients at lower medical costs.

KoFlux's Progress: Background, Status and Direction (KoFlux 역정: 배경, 현황 및 향방)

  • Kwon, Hyo-Jung;Kim, Joon
    • Korean Journal of Agricultural and Forest Meteorology
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    • v.12 no.4
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    • pp.241-263
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    • 2010
  • KoFlux is a Korean network of micrometeorological tower sites that use eddy covariance methods to monitor the cycles of energy, water, and carbon dioxide between the atmosphere and the key terrestrial ecosystems in Korea. KoFlux embraces the mission of AsiaFlux, i.e. to bring Asia's key ecosystems under observation to ensure quality and sustainability of life on earth. The main purposes of KoFlux are to provide (1) an infrastructure to monitor, compile, archive and distribute data for the science community and (2) a forum and short courses for the application and distribution of knowledge and data between scientists including practitioners. The KoFlux community pursues the vision of AsiaFlux, i.e., "thinking community, learning frontiers" by creating information and knowledge of ecosystem science on carbon, water and energy exchanges in key terrestrial ecosystems in Asia, by promoting multidisciplinary cooperations and integration of scientific researches and practices, and by providing the local communities with sustainable ecosystem services. Currently, KoFlux has seven sites in key terrestrial ecosystems (i.e., five sites in Korea and two sites in the Arctic and Antarctic). KoFlux has systemized a standardized data processing based on scrutiny of the data observed from these ecosystems and synthesized the processed data for constructing database for further uses with open access. Through publications, workshops, and training courses on a regular basis, KoFlux has provided an agora for building networks, exchanging information among flux measurement and modelling experts, and educating scientists in flux measurement and data analysis. Despite such persistent initiatives, the collaborative networking is still limited within the KoFlux community. In order to break the walls between different disciplines and boost up partnership and ownership of the network, KoFlux will be housed in the National Center for Agro-Meteorology (NCAM) at Seoul National University in 2011 and provide several core services of NCAM. Such concerted efforts will facilitate the augmentation of the current monitoring network, the education of the next-generation scientists, and the provision of sustainable ecosystem services to our society.