• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.46-69
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• 2013

The results of study on the meaning landscape and environmental design techniques of the Byulup, Yoohoedang garden(Hageowon) based on the story in the collection of Kwon Yi-jin (Yoohoedangjip, 有懷堂集), are as below. First, Yoohoedang Kwon Yi-jin (有懷堂 權以鎭 : 1668~1734) constructed a Byulup garden consisting of ancestor grave, Byulup, garden, and a school, through 3 steps for 20 years in the back hill area of Moosoo-dong village, south of Mountain Bomun in Daejeon. In other words, he built the Byulup(別業, Yoohoedang) by placing his father's grave in the back hill of the village, and then constructed Yoegeongam(餘慶菴) and Geoupjae(居業齋) for protection of the pond(Napoji, 納汚池), garden(Banhwanwon, 盤桓園), and ancestor graves, and descendants' studying in the middle stage. He built an extension in Yoohoedang and finally completed the large-size garden (Hageowon) by extending the east area. Second, in terms of geomancy sense, Yoohoedang Byulup located in Moosoo-dong village area is the representative example including all space elements such as main living house (the head family house of Andong Kwon family), Byulup (Yoohoedang), ancestor graves, Hagoewon (garden) and Yoegeongam (cemetery management and school) which byulup type Byulseo should be equipped with. Thirdly, there are various meaning landscape elements combining the value system of Confucianism, Buddhism and Taoism value, including; (1) remembering parents, (2) harmonious family, (3) integrity, (4) virtue, (5) noble personality, (6) good luck, (7) hermit life, (8) family prosperity and learning development, (9) grace from ancestors, (10) fairyland, (11) guarding ancestor graves, and (12) living ever-young. Fourth, after he arranged ancestor graveyard in the back of the village, he used surrounding natural landscapes to construct Hagoewon garden with water garden consisting of 4 mountain streams and 3 ponds for 13 years, and finally completed a beautiful fairyland with 5 platforms, 3 bamboo forests, as well as the Seokgasan(石假山, artificial hill). Fifth, he adopted landscape plantation (28 kinds; pine, maple, royal azalea, azalea, persimmon tree, bamboo, willow, pomegranate tree, rose, chinensis, chaenomeles speciosa, Japanese azalea, peach tree, lotus, chrysanthemum, peony, and Paeonia suffruticosa, etc.) to apply romance from poetic affection, symbol and ideal from personification, as well as plantation plan considering seasonal landscapes. Landscape rocks were used by intact use of natural rocks, connecting with water elements, garden ornament method using Seokyeonji and flower steps, and mountain Seokga method showing the essence of landscape meanings. In addition, waterscape are characterized by active use of water considering natural streams and physio-graphic condition (eastern valley), ecological corridor role that rhythmically connects each space of the garden and waterways following routes, landscape meaning introduction connecting 'gaining knowledge by the study of things' values including Hwalsoodam(活水潭, pond), Mongjeong(蒙井, spring), Hosoo(濠水, stream), and Boksoo(?水, stream), and sensuous experience space construction with auditory and visualization using properties of landscape matters.

• (The) Korean Journal of Educational Psychology
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• v.32 no.1
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• pp.99-130
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• 2018

The purpose of this study was to examine the longitudinal relationship between resilience and social support of school violence exposure types including school bullying, victimization, and dual experience. The study used data obtained from the third year (2012) of the Seoul Education Longitudinal Study of 1,137 elementary school students in grade 6 who reported experiencing school violence. The results of the autoregressive cross-lagged model are as follows. First, as a result of measuring the self-regression coefficients of resilience and social support of the youth exposed to school violence at 3 time points (2012, 2014, and 2016), it was found for all types of violence that resilience and social support at the previous time point showed a signigicant positive effect on the same variable at the next time point. Second, in the case of the cross-lagged effects of resilience and social support, the effect of previous social support on resilience at the next time point was statistically significant for the victimization group, but not for the bullying or dual experience groups. Third, considering the opposite path from resilience to social support, resilience at the previous time point had a significant influence on the social support at the next time point for both the bullying and victimization groups. This result is new and can be complementary to the cross-sectional studies so far using a longitudinal view. The results of this study suggest that the bullying and victimized students who are relatively more resilient are less likely to perceive social support than those who are not resilient. Finally, we discuss the longitudinal relationship between resilience and social support, the limitations of this study, and implications for future research.

• The Journal of Korean Philosophical History
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• no.43
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• pp.267-293
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• 2014

This paper is aimed at analyzing the characteristics of Image-Meaning theory focused on image in the early days of the Joseon Dynasty and SongMing period. Zhouyi' theory in the early days of the Joseon Dynasty was constructed on the basis of Zhouyi' theory of SongMing period. The characteristics of Image-Meaning theory in the early days of the Joseon Dynasty can be explained largely by two routes. One is the perspective of critical succession on Zhouyi'theory of focusing on meaning that led Chengyi(程?) and Yangwanli(楊萬裏). As the representative of this route, Gwongeun and Toegye not only asserted Image-meaning theory focused on meaning, but also developed a perspective of taking all the image and meaning. The other is the active succession and creative transformation about Image-Meaning theory of Tushuxue that led Chentuan(陳?) and Shaoyong(邵雍). As the representative of that route, Yulgok and Yeohun explained the schematic diagram of the universe of the universe by using methodology of Tushuxue. Furthermore, they actively succeed Shaoyong' Zhouyi theory to expand Image-Meaning theory focused on number. In addition, Cho, Haoyi(曺好益)described the propositions - "meaning is not out of image area, image equipped with meaning all, then there is no law of limitation in image adopted theory. Those propositions are opposed to Chengyi(程?) and Zhuxi(朱熹)' ZhouYi' theory.

• Food Engineering Progress
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• v.23 no.3
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• pp.193-199
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• 2019

This study aimed to investigate the impact of protease treatments on the yield of rice starch (RST) from frozen rice flours, and to compare the physicochemical properties of RST by alkaline steeping (control) and enzymatic isolation (E-RST) methods. Although the yield of E-RST, prepared according to conditions designed by the modified 23 complete factorial design, was lower than the control, the opposite trends were observed in its purity. E-RST (RST1, isolated for 8 h at 15℃ with 0.5% protease; RST2, isolated for 24 h at 15℃ with 1.5% protease; RST3, isolated for 24 h at 15℃ with 0.5% protease) with the yields above 50% were selected. Amylose contents did not significantly differ for the control and RST2. Relative to the control, solubilities were higher for all E-RST, but swelling power did not significantly differ for E-RST except for RST1. Although all E-RST revealed higher gelatinization temperatures than the control, the reversed trends were found in the gelatinization enthalpy. The pasting viscosities of all E-RST were lower than those of the control. Consequently, the enzymatic isolation method using protease would be a more time-saving and eco-friendly way of preparing RST than the alkaline steeping method, even though its characteristics are different.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.42 no.4
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• pp.527-536
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• 2022

The purpose of this study is to predict changing traffic environments and related economic effects by reflecting the changed KTDB and socio-economic indicators pertaining to Mulgeum station, a general railway stop, when it is confirmed as a KTX stop. To analyze the data of this study, socioeconomic indicators and the general status of transportation facility operations were investigated with reference to related statistical data, centered on the country overall and on Yangsan city in particular. In addition, we investigated and referenced the railroad facility construction plan and train operation plan, which are national high-level plans related to land development and transportation network construction. Currently, there are only ITX trains (4 times/day) and Mugunghwa trains (29 times/day) that stop at Mulgeum station in Yangsan, meaning that passengers cannot use KTX trains in the Yangsan area. In particular, the need for a KTX stop at Mulgeum station has been continuously raised because train users in the Yangsan area have inconvenient transportation in that they must travel 40 minutes to Ulsan station or 30 minutes to Gupo station to use the KTX. As a result of analyzing railroad transportation demand that will change in the future as the KTX stop at Mulgeum station is confirmed, the number of passengers boarding and arriving at Mulgeum station is predicted to be 1,674 passengers/day by 2025. In addition, the numbers of train passengers that are converted from Ulsan and Gupo stations due to the stop at Mulgeum station are predicted to be 594 passengers/day boarding and 562 passengers/day arriving by 2025. In the future, if Yangsan citizens use the KTX Mulgeum station, the access time to Mulgeum station can be shortened to 22 minutes from 65 minutes, and it is predicted that the inconvenience of transferring between railroads will be resolved, with the waiting time for transfers reduced by up to a maximum of 40 minutes. Therefore, the economic effect of creating a KTX stop at Mulgeum station was analyzed to be B/C=1.823 when general railroad operating costs are not taken into account and B/C=2.127 when general railroad operating costs are considered. In conclusion, when using KTX trains to visit the Seoul Metropolitan Area, it takes 2 hours and 43 minutes to use Mulgeum station without using Ulsan station or Gupo station, which is considered to be very effective for reducing travel times and improving the economic feasibility of this development; it is also expected that Yangsan city will be able to improve accessibility and mobility to the Seoul Metropolitan Area by breaking free from the disgrace of being a remote location given its link to KTX in the future.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.1-34
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• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• Journal of Popular Narrative
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• v.25 no.2
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• pp.73-116
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• 2019

In recent years, television dramas have adopted an emerging approach of imagining a just society via fantasy. This study set out to examine by stages the patterns of social justice in I Hear Your Voice, Pinocchio, and While You Were Sleeping written by Park Hye-ryeon, who has been leading this trend. I Hear Your Voice shows why social justice is needed, as it is set against the backdrop of a society in which legal justice has collapsed. In this drama, the collapse of the legal justice system indicates that democratic society is falling apart at the roots. As a result, pain and suffering is propagated among the petit bourgeois, with social justice being demanded as an alternative to this problematic reality. The supernatural power of reading the thoughts of others is used to remind viewers of the value of truth and trust and raises the possibility of the existence of a true heart as an alternative from a social justice perspective. Set in a society in which media justice is distorted, Pinocchio makes an attempt at changing ideas about social justice. In this drama, the corrupt media justice covers up truth and becomes a parasite to power, creating victims that are falsely accused. In this situation, the Pinocchio Syndrome, which makes people hiccup when telling a lie, shows paradoxically that truth can be distorted, and ultimately destroys absoluteness that is not truth. Finally, While You Were Sleeping inherits the world views of the two previous dramas and proposes a type of social justice called 'common good' as an alternative. A completely unfair society is created when legal justice collapses and media justice is distorted. In this situation, the ability to see the future is an ability to imagine a world of possibilities. Altruistic choices based on trust in others help us to realize a positive future. Social justice as common good to enable solidarity among subjects in a way that transcends the limitations of time and space is proposed as an alternative to overcome the problem of an unfair society. Given the recent reality of South Korean society, this common good and these ways of life might literally seem like a fantasy. When social justice is represented by efforts and reconstruction processes to overcome the current social issues and make a better future, common good based on the understanding and sympathy of others can be an alternative to improve a reality that is problematic at its root. Ultimately, Park's three works explore the feasibility of a just society that is yet to come from the aspect of the common good.

• Korea Science and Art Forum
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• v.28
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• pp.105-116
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• 2017

This study is a basic research to suggest user-centered general hospital environmental design guidelines, which aims to analyze user's behavior characteristics across generation in general hospital. For this purpose, this study constructed an analysis tool through the literature review with regard to generation and behavior characteristics in general hospital. Besides, an online survey regarding user's behavior in general hospital was conducted targeting from 20s to 60s, 300 persons for each group, total 1,500 persons for about 3 weeks since September 1, 2016. The results of this study are as follows: (1) Based on the generation, there were significant differences in relevant categories of their visiting frequency, visiting purpose, visiting hour, transportation, companion, behavior during the wait and selection of a general hospital. (2) In all generation, they responded that they have visited once or twice per year. People in 20s and 30s responded that their visit for the hospital is to receive specific treatment, while other people in 40s, 50s and 60s visit the hospital majorly for routine check-ups. Therefore, it is imperative for a health check-up center to design an environmental plan that reflects the characteristics of elders in 40s, 50s and 60s. (3) People in 40s, 50s and 60s usually visit a general hospital in the mornings of weekdays, while generations in 20s and 30s responded that they mostly visit the hospital in the mornings of weekend. (4) When they visit a general hospital, people in their 20s are usually using public transportations, while people in their 30s to 60s are using their own vehicle. (5) People in their 20s majorly visited 'lobby'. In older generations, they tend to visit 'outpatient clinic'. Therefore, it is necessary to build an outpatient clinic environment that considers the elderly. (6) Patients majorly responded that they are using their cell phone, while waiting for their clinic call. In elder generations, they responded that they are more likely watching TVs, reading books/magazines or doing nothing. Therefore, it is essential to provide cell-phone related services and environmental supports. Visually attractive media can be utilized for this purpose.

• Sim-seong Yeon-gu
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• v.36 no.2
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• pp.105-159
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• 2021

The Red Book is a personal record that contains Jung's psychological self-experiment and describes his own experiences of the individuation process. Throughout The Red Book, Jung describes how he got caught by the spirit of the depths and dethroned the spirit of this time, how he regained his lost soul by getting to the bottom of inner processes, how he differentiated the soul upon encountering the various aspects of his soul, and finally how he confronted God approaching Jung in the form of the divine opposites. The spirit of the depths as a personification of the collective unconscious caught up with Jung and launched him into the individuation process. The spirit of the depths was "the God yet to come". Jung realized that he had been driven by the collective spirit of his time and then set off on a journey into a new territory of life under the guidance of the spirit of the depths. Jung first encountered his lost soul, afterwards experiencing various aspects of the soul-spirit duo such as Salome-Elijah, Helena-Simon, and Baucis-Philemon. In the process of individuation, the initial experience of the soul can appear to the ego as a Satanic force which darkens the consciousness. The Red Book describes how Jung consciously integrated the Satanic force and came to realize the meaning of it. Jung's experience of emotionally gripping aspects of the soul led him to the awareness of the dark side of God, Satan, while the insights he gained from that Satanic emotionality led him to the awareness of the bright side of God, Christ. Through this process, he finally encountered the opposites in God. Jung also referred to the Self as an image of God which manifests itself in the psyche. Jung later discovered God as a phenomenal psychic reality which incarnates itself from the unconscious into the conscious. He did it in terms of strict empirical science. Although the incarnation process of the deity is the main cause of psychological conflict and distress of a human being, if accepted consciously, we come to realize that the incarnation process of the deity in the psyche is the ultimate teleology and meaning of our life as well.

• Journal of Nutrition and Health
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• v.57 no.1
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• pp.136-152
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• 2024

Purpose: A comprehensive evaluation item was developed to assess adolescent dietary habits and nutritional practices, considering food intake, eating behaviors, and food culture, such as social support and food environment. Methods: The 59 candidate items of the evaluation checklist were obtained based on the results of the eighth Korea National Health and Nutrition Examination Survey data, Korea Dietary Reference Intakes, dietary guidelines for adolescents, Youth Risk Behavior Survey data, national nutrition policies and dietary guidelines, and literature reviews. Four hundred and three middle and high school students residing in metropolitan areas participated in a survey using the 58-item checklist, which was selected through expert evaluation and content validity ratio analysis. The construct validity of the assessment tool for the quality of adolescent diets was assessed by exploratory factor analyses to determine if the checklist items were organized properly and whether the responses to each item were distributed adequately. Results: The Bartlett sphericity test was significant for each area (p <0.001), and the eigen values were greater than one. The Kaiser-Meyer-Olkin and cumulative proportions by areas were food intake (0.765 and 56.8%, respectively), eating behaviors (0.544 and 64.8%, respectively), and food environment (0.699 and 62.4%, respectively). Twenty-two checklists were determined for the final evaluation items for the adolescents' dietary habits and nutritional practices and were categorized into three distinct factors: food intake (10 items), eating behaviors (4 items), and food environment (8 items). Conclusion: The evaluation items for adolescent dietary habits and nutritional practices is a useful checklist for easily and quickly assessing the dietary qualities and reflecting Korean adolescents and their food environmental factors related to a sustainable diet.