• Journal of Korean Classical Literature and Education
• /
• no.32
• /
• pp.29-61
• /
• 2016

A joke (才談, 재담) is "the most interesting and witty language unit" in our speech. However, the search of a joke is still starting. Although joke are related to the witty and interesting talks, stories, songs and plays, the actual object of a joke is only the witty and interesting talk. A joke is witty talk that is interesting or laughter-inducing. Many Jokes can be found in the traditional Korean funny performing arts (演戱, 연희). This is because these art forms are performed in open yards, which necessitated amusing the audience, amusement, in its turn, required jokes. Jokes in the traditional funny performing arts can generally be classified as follows: 1) Jokes related to a situation: These include right words at a given situation, exaggerating words, diminishing words, deviancy words, and cause-effect words. 2) Jokes related to discourse: These include enumerating words, amplificatory words, contrasting words, fluently lying words, undeniable words, purposely unknowing words, and deliberately incorrect words. 3) Jokes related to vocabulary: These include synonym, similar words, changed word-ordering words, and incorrect words. 4) Jokes related to pronunciation: These include homonyms, and anti-homonyms. Although there may be other jokes, those presented above are typical ones. A joke is "the result that human being can achieve when he/she has overcome natural and social difficulties and is left with only a free and creative spirit." Jokes are necessary in all ages and everywhere. Today, more varied and high-level jokes can be created by developing the diversity of jokes in traditional funny performing arts. Also, I expect new sorts of jokes, because a joke always demands a creative spirit.

• Journal of Korean Philosophical Society
• /
• v.145
• /
• pp.245-270
• /
• 2018

This article aims to examine the possibility of 'philosophy for old age' when humanity begins to reflect on old age in earnest as our country shifts to the aged society. In particular, this article aims to reframe $Ved{\bar{a}}ntic$ philosophy, i.e. a beacon of Hindu philosophy as a model of philosophy for old age, on the assumption that liberation-oriented Hindu philosophies in India can be the most suitable model to frame and apply philosophy for old age mainly at the individual level. First of all, this article identifies that liberation-oriented Hindu philosophies are nothing but a philosophy for the later part of one's life, that is, a philosophy for old age, showing that their common thoughts are very similar to the characteristics of old age. Then, it proves that three points of $Ved{\bar{a}}ntic$ philosophy, i.e. spirit supremacy, the world as an illusion, and freedom from all relations, are fully compatible with philosophy for old age. Finally, it argues that the tradition of Hindu saṃnyāsin (wonderer) embodied to the extreme in $Ved{\bar{a}}ntic$ philosophy is to establish 'old age for philosophy' beyond 'philosophy for old age.' Because $Ved{\bar{a}}ntic$ philosophy establishes saṃnyāsin of old age, which is optimized to strive for the truth as the confident subject of philosophical inquiry, so much that it exists more 'by old age' than 'for old age.' After all, according to $Ved{\bar{a}}ntic$ philosophy, as ontological and practical positivity is maximized in old age, so old age itself can be the best position to overcome not 'negativity of old age', but 'negativity of human condition' or 'negativity of life.'

• The Journal of the Korea Contents Association
• /
• v.19 no.8
• /
• pp.525-534
• /
• 2019

Korea is facing one of the fastest aging population problems in the world due to the extension of life expectancy and low birth rates due to economic development and the development of health care. It has become difficult to take care of elderly people in need of long-term care at home, and social problems such as dementia and the increase in stroke cases are serious problems. The government is enacting and implementing the Long-Term Care Insurance Act for the purpose of improving the quality of life for senior citizens subject to long-term care and alleviating the burden of family support in order to solve such social structure and problems for senior citizens. However, as a result of the implementation of the long-term care insurance system for the elderly, the privatization of the facilities and the disorder are causing widespread requests for public accountability of the services and the enhancement of the quality of the facilities. In addition, various arrangements are needed for the production of low-wage medical care workers, tasks for quality improvement, problems regarding financing methods, and so on. In order to maintain and develop the long-term care insurance system for the elderly, the government will consider seeking ways to improve the legal and institutional aspects according to changes in the social environment of the age, as well as seeking mental and psychological measures for the stabilization of old life as well as physical health.

• Science of Emotion and Sensibility
• /
• v.22 no.2
• /
• pp.83-100
• /
• 2019

The purposes of this study are to identify the meaning of the geometrical patterns preferred by ancient Korean peoples and to classify them into some groups by their similarity. We investigated various patterns found on clothing and relics from GoJoseon to Goguryeo period, and utilized secondary sources such as history articles, Internet materials and photo and analyzed the associations of the varied patterns found in pottery, handicrafts, and clothing with the ancient cultures. We found the letters (ㅇ, ㅁ, and ㅅ of Korean alphabet, Hangul) preferred by ancestors who worshipped nature to identify the significations attached by them to particular patterns. The results confirm the following: first, the circle pattern indicated the sun, moon, stars in the sky, a bronze mirror, and a man's face. Circles and ovals were also observed to represent the individual souls of the clan or community. Second, square patterns symbolized the land and the patterns that signified the wellbeing of family and the country. Oblique rectangles were more frequently used as they represented a double use of the triangle, a shape that implied mystic power. Third, triangle symbolized regeneration, power, and humanity. While the Neolithic Age jade remnants of hair combs appear not to be irrelevant to the process of comb-shaped pottery production of the time, many fine comb-like lines may be found on bronze mirrors. Through its review of the glorious designs inherited from and established by ancient ancestors, the present research endeavor may help in identifying the spirits and traditions of Korean history.

• Journal of Ginseng Culture
• /
• v.1
• /
• pp.1-10
• /
• 2019

The purpose of this study is to investigate the changes of ginseng properties through bibliographical records. The cultivation of Korean wild simulated ginseng (mountain cultivated ginseng) started from the Goryeo Dynasty around A.D. 1000. Thereafter, from A.D. 1500 to A.D. 1600, ginseng cultivation technology was established in the Joseon Dynasty. At this time, the ginseng was begun to grow in the field near the house, and it is recorded as Gasam (field cultivated ginseng). The Jung-Jo-Sil-Rok (A.D. 1790) states that Gasam cultivation has expanded to the whole country. The properties of ginseng described in almost all oriental medicine books from A.D. 250 to A.D. 1600 were a slightly cold. However, after A.D. 1600, it is said to be slightly warm or warm. Considering from this record, the slightly cold ginseng before A.D. 1600 can be recognized as the properties of wild ginseng or wild simulated ginseng, and the slightly warm ginseng after A.D. 1600 can be recognized as Gasam properties.

• Journal of The Korean Association For Science Education
• /
• v.39 no.2
• /
• pp.233-248
• /
• 2019

This study shows that the Argovian Cantonal School in Aarau, Switzerland, which Albert Einstein attended from 1895 to 1896, had been closely related to the ideological education controversy in German Gymnasium throughout the 19th century. Due to this controversy, Einstein hardly received a formal science education in Bavaria. Despite the lack of formal education in Germany, he had a habit of self-studying from an early age and continued with this practice all through his life. He had a hard time at the authoritarian school in Munich, but at the democratic school in Aarau, where freedom and autonomy were secured, he was able to achieve emotional stability. For a long time, the city Aarau prevailed as a location of tolerance and multi-culturalism, without religious, regional, and national discrimination. This was possible due to the influence of external and unrestricted social mobility, as well as the Enlightenment from France. As a result, this small public school was able to acquire a mass of qualified human resources from outside of Switzerland. As a consequence of the controversy regarding the educational ideology, the Cantonal School adopted practical thoughts and the Enlightenment that fit the spirit of the times. The school consisted of two independent educational organizations: the Gymnasium, where the 'neuhumanistsch' education for the elite training was conducted, and the 'Gewerbeschule', where a more realistic education system was set up to suit the citizen life. In particular, after 1835, the Gymnasium changed gradually from the pure humanistic education to the 'utraquistisch' ways by introducing practical subjects such as natural history. Thereafter, the Cantonal School became an institution that was able to achieve a genuine humanity, academic, and civic life education. Einstein, who attended the 'technische Abteilung' of the 'Gewerbeschule,' considered this school as a role model of an institution that realized true democracy, and that left an unforgettable impression on him.

• Journal of the Korea Convergence Society
• /
• v.10 no.5
• /
• pp.359-367
• /
• 2019

This study was done to examine the effect of 'Zippy's friends' program based on stress coping model for early child. A nonequivalent control group was designed to conduct a pre-post test for this study. The participants for this study were 148 first grade elementary school students in G city(experimental group=72, control group=76). The experimental group received 'Zippy's friends program for 24 weeks (6 module, 24 hours). The control group did not receive any treatment. From April to December 2017 data were collected using self-report structured questionnaires, and were analyzed using the ${\chi}^2$-test, t-test, and ANCOVA with SPSS/WIN 20.0 Program. After the treatment, significant differences were found between the experimental group and control groups in terms of stress coping ability( F=22.77, p<.001),but not in level of emotional intelligence (t=-.37, p=.715). Results of this study indicate that Zippy's program can be used in school based practice as an effective mental health intervention for early child.

• Korean Journal of Medical Ethics
• /
• v.21 no.4
• /
• pp.316-329
• /
• 2018

Although the use of social media by doctors raises important issues concerning medical professionalism, the relevant professional bodies in South Korea have failed to issue clear guidelines on social media usage. The Korean Medical Association's newly revised ethics guidelines do require members to maintain dignity while using social media, but the idea of "maintaining dignity" is far from clear, and its premodern connotation prevents it from being reliably used in professional codes of conduct. The authors of this article examine the concept of maintaining dignity and conclude that once it is clarified and redefined it can and should be used as a viable ethical standard in a variety of contexts, including the use of social media. Social media's unpredictability and uncontrollability, and the blurred distinction between professional/public and personal/private can be a threat to medical professionalism. In order to deal with this threat, the concept of dignity is important. We present three examples in which the dignity of medical professionals is undermined and explain why these jeopardize public trust. We conclude that in order to maintain public trust the Korean Medical Association should provide more detailed guidelines on the use of social media by its members.

• Cross-Cultural Studies
• /
• v.49
• /
• pp.229-248
• /
• 2017

This paper is a study on French of Lee Sang's poems called metaphysical scandals in Korean poetry. Is poetic language he used a common poetic word or a non-poetic word in French? What kind of harmony do words and sentences composed of French have with Korean, Chinese character, and non-poetic word? Based on these questions, we analyzed a command of French, that is symbolic, geometrical, and pictorial French as well as repetitive and parallel constitution used in form of words and sentences. In Lee Sang's poems, as a result, the use of French is seen as a mixture of non-poetic word. It shows characteristics that reject traditional native language and the creation of poetry. In his poems, French is also an important factor of avant-garde poetic material and experimental creation technique. In his poems, French is used as a special tool to express internal conflicts of the poet. Lee Sang showed experimental style that could not be found in modern Korean literature by using signifier and signifed that french language has.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.2
• /
• pp.19-27
• /
• 2011

By studying 'Sauidangzi' written by Honggyungmo(1774~1851), this paper shows on the location, the space organization, and the landscape culture of 'Sauidang' which was upper class's house in late period of the Joseon. Sauidang was the residence of about 530 kan(about $1,750m^2$) which was given to Jeongmyunggongju(daughter of Sunzo) by Injo when she married with Hongjuwon, located at the good place where Mt. Mokmyuk, Mt. Dobong, Mt. Inwang, and Janwon peak are harmonized all together. The residence was on the foothill of Mt. Mokmyuk, facing to the northeast. The main house was facing to the east with the inner and back yards, and the separate house(Sauidang) was facing to the west with the garden, and a vegetable field was set in the outer yard where is connected with a main road where willow trees were lined up, 'Sauidang' was called as "the garden of princess", and a stair-shaped flower garden was made to the south, and one could look down the Hanyang castle as a whole. In the garden, there were trees and house plants enriching one's mind to wish an eternal life with oddly shaped stones or flowers, and symbolizing a fairly land. There were 38 types of trees that were planted either on the ground or in pots as various bundles like 1 tree, 2 trees, 3 trees, 4 trees, 5 trees, 8 trees, and 9 trees. Taehosuk, oddly shaped stones, stone panels, stone pillars, jade panels, sundial, walls and fences, stone stairs, steppingstones, and buildings were set for the landscape. Also, the residence had rare luxuries of landscaping culture like Wangheeji's Nanjungsoogyeseo, Sosik's Cheeongjeongi, Jomangboo's Jeokbyukboo, and Anpyungdaegoon's Behaedangcheop.