• 보건세계
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• v.60 no.3
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• pp.28-29
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• 2013

2011년도 미스코리아 진(眞), 2012년도 미스유니버스 출전, 이렇듯 이성혜 그녀는 한국 여성의 아름다움을 대표하는, 미(美)의 대사로 그간 활동해왔다. 지知덕德체體를 완벽하게 갖춘 그녀가 좀 더 대중에게 친숙하게 다가서게 된 것은 '꽃은 과정으로 피어난다'는 자서전을 발간하면서부터다. 책을 통해 그녀는 유년시절 성장과정과 사춘기시절 고뇌를 신앙을 통해 극복해가게 된 과정을 소개하면서 우리에게 좀 더 다가오게 됐다. 이후 그녀는 공인으로서 모범 궤도를 선보여 왔으며, 올해 들어서는 결핵홍보대사를 맡기에 이르렀다. 다양한 사회 봉사활동 소식이 전해지는 가운데, 결핵홍보대사로 100일을 지나고 있는 이성혜씨의 소감과 앞으로의 행보에 대해 들어보았다.

• The Journal of the Korea Contents Association
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• v.20 no.6
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• pp.590-597
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• 2020

The human desire for 'beauty' is with the long history of mankind. This study started with how people of the 21st century would think about such beauty. Using the Q methodology, which is a qualitative research method, the Q-statements for the people's real thoughts and perceptions are secured and typified. The survey was conducted on July 8 to July 31, 2019, and was classified into three types of survey analysis results. The results of the analysis are as follows. showed high standard scores of statements such as 'self-development effort', 'good human relations', and 'learning to learn', and named as 「Self-Development Type」. has a high distribution of statements such as 'Passion', 'Young energy' and 'Healthy flesh', and named as 「Passion Type」. showed high statements such as 'I', 'good human relationship', 'self-development effort', and named 「I'm Type」. In addition, this study emphasizes the usefulness of qualitative research as an exploratory study for understanding and future empirical studies.

• Knowledge Management Research
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• v.25 no.1
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• pp.111-134
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• 2024

Cosmetics brands are increasingly offering "multi-purpose" products that serve multiple functions at once, such as an eye cream that could also be used as a lip moisturizer. Yet, there is little research on consumers' perceptions of multi-purpose products and the brands that offer these products. This research examines the impact of consumers' own theory of beauty. We find that endorsing a strong incremental (vs. entity) theory of beauty (i.e., believing that one's beauty is changeable through one's effort rather than innate and unchangeable) reduces consumers' preferences for multi-purpose products, particularly among those who are highly appearance oriented. These consumers' reduced evaluation of multi-purpose products also spills over to their overall brand evaluation. The findings suggest that brand managers should consider consumers' implicit theory of beauty and product preferences when managing product knowledge.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Lingua Humanitatis
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• v.8
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• pp.39-58
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• 2006

In Hegels Wissenschaft der Logik wird die Idee als Leben des Begriffes, objektive Vollendung und Einheit von Subjekt und Objekt bezeichnet. Die Idee ist die Einheit von Begriff und dessen Existenz und des weiteren die "allgemeine Bedeutung des wahren Seins". Die Idee ist nicht die Namensgebung einer Abstraktion der Sache als abstrakte Sache oder einer reinen Form, sondern 'das Werden zum Diesem' oder 'das Diese' des konkreten und realistischen Objektes 'Dies hier und jetzt'. Auf einer solchen logischen Bestimmung beruhend, behauptet Hegel in seiner ${\ddot{A}}sthetik$ die Gleichheit zwischen "$Sch{\ddot{o}}nheit$" selbst und der "Idee der $Sch{\ddot{o}}nheit$". "Das $Sch{\ddot{o}}ne$ selbst" ist gleichzusetzen mit der "Idee der $Sch{\ddot{o}}nheit$" und wenn die Idee in einer bestimmte Form hineinpasst, wird dies das Ideale genannt. Hier liegt der Grund, weshalb wir die Idee als Begriff, Begriff des Daseins oder Einheit des Objektes bezeichnen $k{\ddot{o}}nnen$. Die Idee ist die Einheit von Begriff und dessen $Realit{\ddot{a}}t$, jedoch ist die dominierende Kraft der Einheit der Begriff. Die Idee ist die $Totalit{\ddot{a}}t$ der subjektiven Bestimmung und nur das Werk dass mit dem Begriff passend Einheit und $Objektivit{\ddot{a}}t$ hervorbringt, ist wirklich $sch{\ddot{o}}n$. Umgekehrt gesagt bedeutet diese Aussage, dass etwas wirklich $sch{\ddot{o}}n$ ist, wenn dies zu dem Begriff passt, und dass das genau zum Begriff passende ist mit dem Begriff gleichzusetzen ist. Wie bereits $bewu{\beta}t$, hat Kant die $f{\ddot{u}}r$ den kognitiven Begriff verantwortliche bestimmende Urteilskraft und das ${\ddot{a}}sthetische$ Urteil treffende reflektierende Urteilskraft, differenziert. Im Gegensatz dazu $erkl{\ddot{a}}rt$ Hegel die Beziehung zwischen Sein und Denken, Dasein und Begriff, Begriff und Idee mit dem Blickpunkt dass das $Verm{\ddot{o}}gen$ und die Funktion der Urteilskraft selbst eine grundliegend auf Reflektion beruhende Bestimmung ist und eine auf Bestimmung beruhende Reflektion ist. Nach dieser Logik entsprechend $f{\ddot{u}}hrt$ er die Beziehung zwischen der $sch{\dodt{o}}nen$ Sache und $Sch{\ddot{o}}nheit$ zusammen. In dieser $Erkl{\ddot{a}}rung$ verwirft Hegel Kants Begriffe wie Urteilskraft und Geschmack, und verwendet vorwiegend die von seiner Lehre vom Begriff auftauchende Begriffe. Die Zielsetzung dieser Arbeit ist, den Satz in Hegels ${\ddot{A}sthetik$ "Das $Sch{\ddot{o}}ne$ ist die Idee des $Sch{\ddot{o}}nen$" auf den Grund zu gehen. Um dieses Ziel zu verfolgen, wird das epistemologische $Verh{\ddot{a}}ltnis$ zwischen Dasein und Begriff, das logische $Verh{\ddot{a}}ltnisas$ zwischen Begriff und Idee betrachtet.