• The Journal of the Convergence on Culture Technology
• /
• v.2 no.4
• /
• pp.31-40
• /
• 2016

The hardware of the human body is given the life force by the sentence which is the physiological software that the program for cell activation by the electrical signal enters. The aim of this study is to create a better therapeutic environment for the human body that groaned with errors in the physiological and cognitive systems that are transmitted to neurons and neurons. The sentence program of the rated sijo, which is the software of the human body which has the function as a conductor to connect the emotions of joy, anger, sadness, and enthusiasm to the human mental system, can be connected to the neuron system of the human body, we tried to identify the principle of operating the motherboard of mind in humanities. Once these principles are identified, we can figure out how to minimize side effects and lead the body to a therapeutic program. The research found that there is a strong energy source that can operate the motherboard of the heart very quickly in the rated Sijo. This is because it is confirmed that new coding and re-coding of a number of rated sijo, or a new syllable of one syllable followed by the original syllable of the original syllable, are formed quickly and therapeutically.This has led to the possibility of literary therapy for mankind to upgrade the human psychic system in abundance through the function of the interaction between the sentence as a conductor that is synaptically connected to the human body and the mainboard of the mind attached to the human body without side effects in the future.

• The Journal of the Convergence on Culture Technology
• /
• v.5 no.2
• /
• pp.305-311
• /
• 2019

Does the healing of life lead to a grave, or can death heal life? The healing in life exists in the emotional circuit of the space of life. So what kind of space does healing in death exist? For now, healing in death exists beyond life. Imje (林悌, 1549-1587) is famous for reciting Sadness Sijo in his beloved Hwang Jin-yi's Grave. For the Literature Therapy, this time we're trying to code the Emotions of Sijo "The Valley Which is Covered With Blue Grass", which Imje is said to have recited in the Hwang Jin-yi's Grave. This Sijo sings the love of Sadness such as Love and Death, Grave and Sadness. That is, how fuse human Emotions, which are caused by conflicting concepts of love and pain or love and separation. Imje's Sijo fuses signifiers such as Grave, Love and Sadness to code 'The Transience of Human Life.' This 'The Transience of Human Life' is a function of this Sijo's Literature Therapy. 'The Transience of Human Life' has a role of healing that relaxes the human body. With the Literature Therapy in place like this, no matter how painful life is, we have some leeway. This is because the sadness of 'The Transience of Human Life' delivered by Sijo conveys the effect of the Literature Therapy, which contemplate and tolerate the entire life. We look forward to continuing this research and achieving Emotion Coding for new life.

• Sijohaknonchong
• /
• v.30
• /
• pp.263-300
• /
• 2009

Adoration for nature constitutes one of the primary subjects that literature has tackled since the origin of human history. Nature expressed through a poet's subjective imagination is the internalized and reorganized nature. This study examines the view on nature enacted in Ch'o-Jung's three-verse poems (sijo) in light of the traditional views on nature implicated in the ancient three-verse poems (koshijo), which is in line with the long-established Oriental view on nature. To dignitaris(sadaebu) in the Chosun Dynasty, nature appeared as the idealistic subject for moral culture ($shims{\breve{o}}ngsuyang$), which also becomes the literary space where the purity and justice of the world view of Neo-Confucianism(Sungrihak) is contained in the form of the three-verse poem, the lyrical poetic space where the "I" is united with nature by way of "enjoying of wind and moon"($umpungnongw{\breve{o}}i$) and "living in quiet retiremen"($yuyuchaj{\breve{o}}k$), and the object for the poetical perception of the surrounding world. Ch'o-Jung' s three-verse odes are found in Reed pipe ($Ch'oj{\breve{o}}k$), Sixty Five Pieces of Three-Verse Odes (Samhaengshi-$yukshipopy{\breve{o}}n$), Autumn Fragrance ($Hyangginam{\check{u}}n-ga{\check{u}}l$), and The Words of Zelko va Tree ($N{\check{u}}tinamu{\check{u}}i-mal$). This study analyzes 212 pieces of Ch'o-Jung' s three-verse poems chosen from theses books. In Ch'o-Jung's poems, the traditional view on nature expressed in the ancient three-verse poems is rendered in such a way that metaphysical understanding of nature is indirectly transmitted through the objective correlatives found nature. Nature is no longer the object of straightforward utterance, but transformed, displaced, and removed: that way, nature gets objectified to form a complicated and multi-layered structure. In conclusion, the view on nature manifested in Ch'o-Jung's three-verse poems is based on traditional metaphysics. Second, nature is the object of lyrical nostalgia and adoration. Third, nature is imbued with the fundamental affection for parents. Fourth, nature is associated with organic life. Fifth, the nature in Ch'o-Jung's poems reveals the beauty of stillness endorsed in Lao-tse's and Chung-tze's philosophy. And last, nature is the agent for self-realization and meditation.

• The Korean Publising Journal, Monthly
• /
• s.335
• /
• pp.94-94
• /
• 2003

• The Journal of the Convergence on Culture Technology
• /
• v.2 no.1
• /
• pp.13-33
• /
• 2016

In arts, literary is always dealing human emotion and it makes a man weap or laugh among them. Hence, insight on how to write a poet is very effective in view of literary theraphy. The healing effect by literary theraphy on the invisible frame of life gives the resultant limitation using the poetry of a fixed form. Therefore, the search on how to write the free human immune system related on neurons or on how to deal with literary drugs makes our technique creatively developed. In this study, "the right writings for Korean poetry of a fixed form 'Writing Sijo'" is shown to make the literary theraphy more extensible and it is shown to makes the life quality more abundant. This paper suggests the right writing methodology of Sijo in such a view point.

• Sijohaknonchong
• /
• v.20
• /
• pp.141-171
• /
• 2004

Even though only 3 sijo are in high school textbook. through these 3 sijo each type can be understood in that each represents pyung sijo, sasul sijo, and present sijo. To learn with learner-centered activities, which aim for full knowledge acquisition regarding literary works, as the preparing stage, students can learn what theyll learn by teachers. Sijo are, so to speak, formed with three chapters, and stand for the world that is colorless, scentless, and flavorless. So, the theme can be found with ease. Compared with other genres, sijo can be formed creating background with ease. Moreover, sijo are not too long, so learners can paraphrase it. Sijo that express private experiences with the everyday language can be related to other genres or everyday language. So, sijo are last to present. In the teaching phase, on the gradation of concretion and gradation, writing or presentation activities are presented. After classroom, learners keep a reaction journal. In the phase of concretion and gradation, learners can apprehend that typical differences of the emotions of poetic speakers is from typical differences, even though emotions of poetic speakers of (1)$\cdot$(2)$\cdot$(3) that is each stand for pyung sijo, sasul sijo, and present sijo are roughly summarized loneliness, desolateness, and gloominess. Moreover, these typical differences are from social, political. and cultural settings, namely, the differences of contexts. In this teaching model. learners should prepare for content regarding context and text before the class. Teachers should act as an assistant to help learners pre-understand their subjective experiences and imaginations.

• Sijohaknonchong
• /
• v.23
• /
• pp.71-105
• /
• 2005

Toson-Shibigok(Twelve Songs of Toson) which T'oegye, Yi Hwang, composed has received a lot of attention in terms of its educational implications. These implications have become the essential part of Gojeon Sigas(classic songs and poems), and solid evidence has also been accumulated in the literature. Therefore, the purposes of this study are twofold, that is 1) to explore the impact of T'oegye's fundamental structure of the first education at that time and 2) describe how these educational attitudes will eventually yield meta- educational values. What T'oegye meant by fundamental structure of the first education was that Sijos originated from his own experience should be the vital part of teaching method. One can say that T'oegye's teaching method is more integrative than that of modern literature education in that it includes songs. Not only using his own teaching method, but T'oegye tried to demonstrate his own literary structure to his colleagues and the future generations. In the end, Meta-Education which comprises the heart of recent educational theories well reflects Toegye's theoretical propositions. Rather than giving practical knowledge, his method offers the paradigms of thought patterns and shows the learners' attitudes in approaching the truth. Moreover, T'oegye's teaching method has become a good example to the future generations as well as his contemporary followers. In sum, although a lot of years have passed since he died, T'oegye's Sijo works and life still have invaluable impact on the field of education.

• Sijohaknonchong
• /
• v.22
• /
• pp.85-113
• /
• 2005

This paper's target is two music books, 100 man's Gagok songs and 88 woman's Gagok songs compiled by Kim Kee-soo. The next is an interpretation on 9 subject classifications. 1. There is a similiarity in subject between $\lceil$kyobonyukdaesijo's collection$\rfloor$ and man's Gagok song. 2. There is a wide difference in man and woman's love subject between man's Gagok songs and woman's Gagok songs. 3. The subject changes as Gagok progreasses. 4. There are many nameless writers in the prograss of Nong$\cdot$Na k$\cdot$Peon. 5. Taepeongga, whose theme is to enjoy pleasure, forms the last beauty. Sijo poem's subjects, which belongs to the noble class, shows the mode of scholar's elegant life at that time.

• Journal of the Korean association of regional geographers
• /
• v.3 no.2
• /
• pp.227-253
• /
• 1997

Twenty-first century will be in the era of culture and art as postmodernims progresses, therefore, geography which is is traditionally concerned with regional study needs to deeply study the culture of region. Regional symbols are clue to identify regional culture which is environments of symbolic space. Especially the study of urban culture come to the needs of times with occurring global city, urban symbols make clear urban culture and urban identity. The aim of this paper is to analyze urban symbols, that is urban songs, urban birds, urban trees, urban flowers to study urban culture in korean cities, urban symbols make clear urban spatial environment which is natural and human, and then, urban symbols make clear urban identity. The analytical results of lyrics of urban songs in the 76 cities of korea include names of mountain, river, sea and place, the names of mountain and river make clear urban identies which is natural and human characteristics, it is environment of symbolic space which brings unity, one body. Especially it is environment of symbolic space which comprise fung-soo(風水) aspects, place names well represent symbolic space. The analytical results of symbolic things, that is urban birds, urban trees, urban flowers in the 78 cities of korea indicate they are gain and gain established, they are also our environments of symbolic space which is curtual settlings of our life, but they are imported not native species but foreign species which have not environment of symbolic space. The results of this paper implicate urban symols should review. because urban symbols fit to our natural and human environments of symbolic space.

• Sijohaknonchong
• /
• v.25
• /
• pp.175-209
• /
• 2006

This study focuses on Korean-American writer Hong-Eun$(1880{\sim}1951)'s$ American travel gasaes and sis who played an active role under the rule of Japanese imperialism. This study also investigates Hong-Eun's experience and expression on American travel and culture and discusses his changes in stream of consciousness. According to American travel sigaes which were published in the New Koren Times in 1936. 1937, and 1949, his consciousness can be summarized as follows. First travel siga depicts his inner conflict as a refugee who lost one's home country. That is to say. by observing Indians' losing identity and their miserable labor conditions, he developed his own critical eyes on American society. Eventually he missed his country desperately and sought for the ways of his returning there. Second travel sijo reveals his own agony about not be able to return his home country where he could Possibly visit. In other words, after suffering from his agony, it is evident that he started to take positive attitude towards American society and establish his own identity. Based upon Hong-Eun's changes in consciousness as a writer, the researcher hypothesizes that there exists Diaspora-Consciousness in his work. His consciousness is strongly related with his attitude towards his home country whether it Is positive or vice versa. When his home country declared her independence. his attitude towards immigrant society was positively changed, which was quite contradictory from his previous one. In this transition period, not only he accepted American ideology and life, but he re-conceptualized them as a Korean mode. In sum, Hong-Eun's mental traces lie on the core of hybrid and diaspora which Post-Colonial literature values highly of.