• Title/Summary/Keyword: 성(性) 인식

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Yulgok's Li-Qi-Zhi-Miao and Zhi-Zhonghe - on the basis of Qi-Zhi change and It's Educational Implication (율곡의 이기지묘(理氣之妙)와 치중화(致中和) - 기질변화의 도덕교육적 함의를 중심으로 ­-)

  • Shin, Soon-Jeong
    • The Journal of Korean Philosophical History
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    • no.50
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    • pp.9-36
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    • 2016
  • This thesis aims to suggest probability of modern confrontation of Yulgok YiYi's thought. For this, find out the meaning of Li-Qi-Zhi-Miao(理氣之妙) and through the Qi-Fa-Li-Cheng-Yi-Tu(氣發理乘一途), and Li-Tong-Qi-Ju-Shou(理通 氣局說), Yin-Xim-Do-Xim-Shou(人心道心說), he creatively reveal the relation of Xin(心) Xing(性) Qing(情) Yi(意) continually. On one side he suggested the way of ideal man, on the other side he was showed adaptablity to the real world. So I think Yulgok had placed emphasis on the Zhongyong(中庸) and Yijing(周易), so he point out the meaning of ShiZhong (時中). Then he had high ideals practical Zhi-Zhonghe((致中和). So This paper is to find out his foundation of epistemology, and then to know It's modern meaning of methodology of moral Education's Implication on the relation of Xin(心) Xing(性) Qing(情) Yi(意). So We ca find out Ji(機) is very important the transition of Qi-Zhe(氣質).

Study on the Sex Recognition of Male Elderly (남성 노인의 성(性) 인식에 관한 연구)

  • Lee, Mi-Ran
    • Journal of Digital Convergence
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    • v.14 no.5
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    • pp.433-443
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    • 2016
  • This study is to research the comprehensive recognition of male elderly about the sex life in old age. We collected data through face to face interview after obtaining the consents of 13 male elderly over 65 years old who reside in Kimhae Gyeongnam and Busan. The result of study showed that the sexual recognition of male elderly participants include the core concept of , , < the sex with restriction> and . In other words, the male elderly recognized the sexual life of old age as a natural and instinctive thing, the restrictions still exist including the negative recognition of family and surrounding people and diseases but it is found that the improvement of social recognition about sexual desire, the sex education and aggressive support for the various solutions are required. As the sexual awareness of the elderly is the comprehensive and broad study, the amalgamative and integrated study should be continued in the various fields. Through this, we tried to suggest the basic documents to the effective and differentiated individual sex consultation based on the empirical characteristics and desire of male elderly, and customized sex education and the development of local society program.

Sexual Perception of Female College Students (여대생의 성(性)인식)

  • Kim, Kwuy-Bun;Oh, Hye-Kyung
    • Journal of East-West Nursing Research
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    • v.5 no.1
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    • pp.19-35
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    • 2000
  • This study confirms and describes the meaning of the true experience on sexual perception of female college students as it is. Thus this study, revealing the structure of the meaning, tried to use phenomenal study tool as qualitative research design in order to seek nursing intervention for them. The method of data collection of this study was achieved February, 2000$\sim$August, 2000 through systematic interview, participation and observation from a focus group. The number of each focus group was 3 to 4, and the study analyzed with Giorgi method after selecting total 3 groups with 10 to saturate data, considering of the closeness among group members. The results are as follow; 1) Feeling psychological uneasy : feeling special mood, mysterious thing, tense thing, curious thing, concealing thing 2) Being to someone : receiving unilaterally, giving ahead, attracting attention, being to, being selected unilaterally 3) Feeling like to do together : relying, contacting, being together 4) Accepting another one's self : understanding the partner, taking responsibility for each other, enduring, trusting each other 5) Trying to be best to the partner : physically being pure, mentally being pure, being only one person to the partner, being open to each other, feeling free 6) Harmonizing conditions with conditions : considering appearance, one's family, economic support and so on 7) Making a love without premise of marriage : making a difference between marriage and love 8) Being a difference between men and women : being a different position, being shameful (because of not having a boyfriend), indecent thing 9) Being for a new life : conceiving a new life 10) Being able to have body touch : being able to kiss, being able to sleep together, being able to touch body 11) Being able to make homosexual love : being able to do homosexual love From the above results, right sexual education should deliver the value of sex which exists for life. So we need to develop the Korean-typed sexual education, according to the social and cultural background and reasonable demand level of education subjects. Furthermore we should give systematically connected education through the development of sexual education program by a developmental stage on the sex with broad and dynamic features, revealing different shapes each period of life. Since the members' value by culture is very different, reasonable and healthy sexual education cannot be done through a education program from foreign cultures. Consequently, the development of the study and program on sexual perception of Korean female college students suitable for the Korean cultural situation will be done.

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The Comparison of 'Oneness between Heaven and Man(天人合一)' thoughts between Zhoudunyi(周敦頤) and Kwonkun(權近) - Focusing on "Taijirushuo (太極圖說)" and "Ip-Hak-Do-Seol(入學圖說)" (주돈이와 권근의 천인합일사상 비교 - 『태극도설』과 『입학도설』을 중심으로 -)

  • Hur, Gwang Ho
    • (The)Study of the Eastern Classic
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    • no.66
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    • pp.251-276
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    • 2017
  • This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.

사상의학(四象醫學)의 형성 과정에 관한 문헌적 고찰 - 비박탐라(鄙薄貪懦)와 희노애락(喜怒哀樂)을 중심으로 -

  • Lee, Su-Gyeong;Go, Byeong-Hoe;Song, Il-Byeong
    • Journal of Sasang Constitutional Medicine
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    • v.10 no.1
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    • pp.41-54
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    • 1998
  • 연구목적 : 사상의학(四象醫學)은 인간을 태양인(太陽人), 태음인(太陰人), 소양인(少陽人), 소음인(少陰人)으로 구분하여 동일한 병증에 대해서도 치료를 달리하는 의학이다. 즉 인간을 동일한 원리로 설명하는 것이 아니라 각 체질에 따른 차등성을 통해 각 체질 취약점의 보완을 추구하는 의학이다. 그러면, 무엇이 이러한 인간 구분의 단서가 되었으며 이것이 의학으로까지 적용되는 과정 즉, 사상의학의 성립 과정을 살펴 보는 것을 연구 목적으로 한다. 연구방법 : 동무(東武) 이제마(李濟馬)의 저술로 인정되는 "격치고(格致藁)", "동무유고(東武遺藁)", "동의수세보원(東醫壽世保元)"의 문헌적 자료와 각 편의 저술시기를 통해 동무(東武) 이제마(李濟馬)의 사고의 흐름과 변화를 통해 사상의학이 성립되는 과정을 살펴 보는 문헌적 조사방법을 이용하였다. 연구 결과 및 결론 : 이상의 결과를 통해 아래의 연구 결론을 구하였다. 1. 동무(東武)는 "맹자(孟子)"의 사부지심(四夫之心)을 근거로 인간을 심욕에 따라 비인(鄙人), 박인(薄人), 탐인(貪人), 나인(懦人)으로 구분하였고 인의예지의 사단을 장부에 배속하여 심욕을 몸에 적용하였다. 그러나 "격치고(格致藁)"의 비인(鄙人), 박인(薄人), 탐인(貪人), 나인(懦人)과 "동의수세보원(東醫壽世保元)"의 태소음양인(太少陰陽人)의 직접 연결은 동무 사고의 시간적 흐름을 고려하지 않은 것이며, 동무는 "동의수세보원(東醫壽世保元)" "사단론(四端論)"과 "확충론(擴充論)"을 통해 비박탐라인(鄙薄食懦人)의 심욕(心愁慾)과 태소음양인(太少陰陽人)의 정기(情氣)를 매개로 하여 비인(鄙人)은 태양인(太陽人), 탐인(貪人)은 태음인(太陰人), 박인(薄人)은 소양인(少陽人), 나인(懦人)은 소음인(少陰人)으로 설명함을 확인할 수 있었다. 2. "격치고(格致藁)" "독행편(獨行篇)"과 저술 연도가 동일한 "동무유고(東武遺藁) 교자평생함(敎子平生箴)"을 통해 의학적 사고의 성립을 살펴보면, 동무(東武)의 차등적 장리(臟理)는 희노애락의 성정(性情) 구분이 장리(臟理)의 차이로 발전한 것이 아니라 장부(臟腑) 강약(强弱)에 대한 인식이 선행되고 이를 희노애락(喜怒哀樂)으로 설명하였으며, 또한 "동의수세보원(東醫壽世保元)"의 장부(臟腑) 대소(大小)는 강약(强弱)에 근거한 개념임을 알 수 있었다. 3. 사상의학(四象醫學)의 의학적 설명 도구는 희노애락(喜怒哀樂)이다. 희노애락은 비박탐라(鄙薄貪懦)와는 달리 선악(善惡)의 가치 판단이 들어있지 않으면서 기의 승강을 나타낼 수 있는 중용적 설명 도구로 동무가 의학을 설명하기 위한 최선의 도구였다. 사상의학(四象醫學)에서의 희노애락(喜怒哀樂)은 증치의학(證治醫學)의 음양오행(陰陽五行)의 역할과 같은 것이다. 4. 희노애락(喜怒哀樂)은 "동의수세보원(東醫壽世保元)"에서 성(性), 정(情), 기(氣)로 설명되는데 희노애락의 성(性)과 정(情)은 장부 대소를 설명하는 근거로 체질마다 다른 장국 형성을 가능하게 하고 또한 각기 표기(表氣)와 리기(裏氣)를 손상(損傷)하는 것으로 설명되었다. 희노애락(喜怒哀樂)의 기(氣)는 기(氣)의 승강(升降)을 설명하는 근거로 애기(哀氣)와 노기(怒氣)는 양(陽)으로 직승(直升)과 횡승(橫升)하고 희기(喜氣)와 락기(樂氣)는 음(陰)으로 방강(放降)과 함강(陷降)한다. 이러한 희노애락은 순동역동(順動逆動)의 특성과 상성상자(相成相資)의 특성을 지니는데 희노애락(喜怒哀樂)의 상성상자(相成相資)는 사상의학 고유 개념으로 사상인병증론(四象人病證論)에서 언급하고 있는 성정(性情)과 심욕(心慾)의 편급까지 영향을 미치는 중요한 단서이다.

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An analysis of the human difficulties and the relationship of things in Zhuangzi thought (시석장자사상중인지고경여물지관계(試析莊子思想中人之苦境與物之關係))

  • Han, Kyung-Duk
    • The Journal of Korean Philosophical History
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    • no.25
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    • pp.333-354
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    • 2009
  • Zhuangzi contends that one of the reasons to cause life difficulties is mistaking the truth of cosmos and the existence meaning of human. There is no difference of value between the existence of human and universal creatures. However, "human mind" can not being peaceful because of " ChengXin(成心)" causes the difference of right and wrong. Zhuangzi contends the ideal world is "ZhiDe zhi World(至德之世)" of unmoved mind. Because of the value of "RenYiDaoDe(仁義道德)" in politics, the status of ideal existence of human and creatures is destroyed, i.e., disturbing the status of peaceful mind. This is also a reason of life difficulties. Zhuangzi contends the reasonable relationship of human and creatures is to recognize creatures as creatures, and therefore, there is no difference of value between creatures. Additionally, one shall understand the concept of "universal creatures are the same(萬物?一)" is based on the fact of continuous change of universal creatures. The socalled concept of "universal creatures are the same(萬物?一)" in Zhuangzi's thought is based on three dimensions: one is the materials of forming universal creatures; one is the same meaning of "Hisn" between human and creatures, and universal creatures are continuously changing. Therefore, one shall get a clear understanding of the nature of things, and one may treat the universal creatures in the concept of "universal creatures are the same(萬物?一)".

Comparative Study on Effects of Sexuality Education in Elementary School Students (초등학생의 성교육 효과에 관한 비교연구)

  • Seo, Soon-Hee;Hong, Jee-Young;Lee, Moo-Sik;Na, Baeg-Ju;Lee, Jin-Yong;Bae, Seok-Hwan;Yoo, Se-Jong
    • Proceedings of the KAIS Fall Conference
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    • 2010.11b
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    • pp.513-516
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    • 2010
  • 본 연구는 성교육이 학생들의 성 지식, 태도, 역할 정체감에 미치는 효과를 알아보기 위해 실험군과 대조군으로 집단을 나누어 실험군에게 의도적인 성교육 실시하여 그 결과를 살펴보고 향후 학교에서 실시되는 성교육 계획 수립에 도움을 주고자 하는 실험연구이다. 본 연구의 대상은 충청북도 제천시에 위치한 J초등학교 5학년 6개 학급을 대상으로 실험군 100(남 50, 여 50), 대조군 100(남 50, 여 50) 총 200명을 대상으로 실시하였으며 자료 수집은 2009년 10월 15일부터 2009년 11월 25일까지 실시하였다. 연구도구는 문헌고찰을 통해 성 지식, 성 태도, 성역할 정체감에 사용한 설문지를 구성타당도 검증을 통해 문항을 구성 선정하였으며, 신뢰도는 Cronbach's ${\alpha}$ 값으로 검증하였다. 연구 대상자의 일반적 특성을 보면 92%의 학생이 부모님이 있고, 88.5%가 형제자매가 있으며, 집안 분위기는 60%가 자유스럽고, 7%가 엄한 것으로 나타났다. 연구 대상자의 성관련 특성으로 가정에서 성교육을 받아본 경험이 있는 경우는 36%로 나타났으며, 성과 관련된 정보를 얻는 순서는 87.5%의 학생이 학교 보건선생님한테 성 관련 정보를 얻는 경우가 대부분이었고, 다음 순서로는 부모님, 서적류, 담임선생님, 영상매체, 친구, 형제자매 순으로 나타났다. 연구 대상자의 신체변화정도를 살펴보면 여자의 경우 월경이 있는 경우는 20%정도, 가슴의 변화는 84%로 나타났으며, 남자의 경우 몽정이 있는 경우는 4%로 나타났으며, 남녀 모두 변성기, 여드름, 발모, 몽정, 월경, 가슴변화 등 한 가지 이상 신체변화가 나타난 경우는 56%로 나타났다. 연구 대상자의 성지식 사전 사후 점수를 비교해보면 두 집단 모두 사전보다 사후 점수가 증가하였다. 사후검사에서 교육을 받지 않은 대조군의 성지식 점수는 소폭 증가하였으나 성교육을 실시한 실험군의 성지식 점수는 더 큰 폭으로 높았으며, 특히 신체발달에서 사전검사에 대조군은(M=2.17), 실험군은 (M=1.66)으로 실험군의 점수가 낮았으나, 사후검사에서는 대조군은(M=2.76), 실험군은(M=3.90)으로 실험군의 점수가 더 높았다. 이상의 결과를 종합해보면 학교에서의 체계화된 성교육은 학생들의 성 지식, 태도, 성 역할 정체감 형성에 도움을 줄뿐만 아니라 성교육을 부끄러워하고, 쑥스러워하며, 어색해 하던 아이들이 문제 중심 학습을 적용하여 자기 주도적으로 문제를 해결하고, 체험, 실습, 역할극, 토의 등의 활동적인 수업에 적극 참여하고, 자연스럽게 활동하여 긍정적인 '밝은 성(性)'으로 변해가는 모습을 관찰할 수 있었다. 성교육은 인간의 성장과 발달에 따라 변화하는 과정이라는 것을 인식하여 건전한 성, 건강한 성을 함양하기 위해 체계적이고 발달 단계에 맞추어 이루어져야 할 것이다.

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A study on the Existence of Courtesans During the Joseon Dynasty (조선시대 기생(妓生)의 존재 양상 고찰)

  • Cho, Ha-Na;Kim, Mi-Young
    • The Journal of the Korea Contents Association
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    • v.21 no.4
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    • pp.833-841
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    • 2021
  • This study was an entertainer who was in charge of female music in the Joseon Dynasty, but the existence of gisaengs, who were recognized as'sexual partners' of the four grandfathers, and the Joseon Dynasty, when their existence was possible. I tried to reveal the social characteristics of Therefore, the research is meaningful in that it attempted to reveal the relationship between the grandfather and the gisaeng from various perspectives, and that it is possible to confirm the various social roles of the gisaeng. In the Confucian society, female musicians were not allowed to participate in Naeyeon and Chinjamrye, where women were the main pillars, so not only could the girl's music survive until the end of the Joseon Dynasty, but it was enough to reveal the existence of a professional artist. The existence of gisaengs is not irrelevant to the social background of the Joseon Dynasty, and therefore, it is impossible to define the Joseon Dynasty with the holy morality of modern society. It is believed that 『catching green onions is expected to enhance the aspect of a gisaeng as a celebrity, based on the interpretation that it is viewed from the perspective of an entertainer possessing an extraordinary and noble spirit rather than portraying the gisaeng in an erotic standard.

A View about Li(理) and Ki(氣) of Hayasi Razan(林羅山) (하야시 라잔(林羅山)의 이기관(理氣觀))

  • Lee, Yongsoo
    • The Journal of Korean Philosophical History
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    • no.31
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    • pp.347-374
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    • 2011
  • Along with Hujiwara Seika(藤原惺窩), Hayashi Razan(林羅山) is called the founder of the Japanese Confucianism in the Eto(江戶) era. And it is necessary for us to grasp that how Razan understand the theory of I-Ki(理氣論), then we can investigate the characteristics of his thought. In ordinary, people understand that the theory of I-Ki, as a completed view of the world, is integration of the structure of theory of the neo-Confucianism. So a certain thinker's ideological attitude is determined according to how people understand the theory. And then we can grasp the structure of his view of the world and human. Therefore, the purpose of this paper is to study how Razan had understanded the I(理) and Ki(氣). In spite of a scholar of Zhu Xi(朱熹), Razan didn't accept Zhu's view of I-Ki, he seem to lean toward the view of Wang Yangmings'(王陽明) in the his early learning days. But that doesn't mean he is a scholar of doctrine of Wang Yangming. When he meets the logical contradiction under the process of investigating the problem of Sein and Sollen, he just only to explain it with logic of Ki(氣) which is closed by mind. Meanwhile if we suppose I(理) is pure goodness and there is no things outside of I(理), if so Razan doubts about that where is the root of evil and he try to investigate the answer. In his latter years, Razan takes Zhu Xi's doctrine again get out of the mental attitude to the view of I-Ki(理氣). The outcome of precedent study about Razan points a fact that Razan needs a little more digging into the ieda of 'Fact and Sollen' which had been the reason of ideal confusion of him. But his ideal confusion is not the point of issue. Point is that Razan had understanded I-Ki(理氣) with monistic of Shim(心) in his early years. As a result, that bring about the outcome which exclude ontological thinking, and had come to grips with aspects of Sollen of all things in understanding of the doctrine of Zhu Xi. And I think that is the clue to understanding of Razan's learning.

A Study on 'Self-Culture' of the Analects of Confucius (『논어(論語)』의 '수양(修養)'에 관한 고찰(考察))

  • Kwon, Kyoung-Ja
    • (The)Study of the Eastern Classic
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    • no.36
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    • pp.57-83
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    • 2009
  • Confucius who lived an era as cosmic being 2500 years ago put an end to confusion of the time and proposed cultivating the self(修養) as a way to live everyone's human life. Confucius recognized that when one satisfies individual' desire and sticks to the self without knowing the self which is comic being, his home and further his nation must get into confusion. What Confucius put an end to the confused world and proposed how to live humanly is self-culture. Confucius considered that when one cultivates himself, he can obtain benevolence(ren(仁)) and be a wise man(君子) who can maintain his nature soundly. What Confucius proposed as a way of self-culture is to acquire by learning timely and practicing and live a practical life by looking back upon himself every minute for self-reflection(省察). Through this, he can be sound to practice benevolence, and finally get used to benevolence and stroll around benevolence. When one acquires benevolence, the key of one mind, actual and social confusion can be solved, from the viewpoint of Confucius. Through this, self-culture is the purposive key word to accomplish benevolence which is a key of Confucius thoughts, and the first step toward benevolence. That is why Confucianism says train myself to be a man of honor and let the others(the people) lead(Sugi Anin(修己安人)). The reason why overall the Analects of Confucius from "Hakyi(學而)" to "Yowal(堯曰)" discusses self-culture is that the self-culture is a basis to manage the world.