• Journal of the Korean Institute of Landscape Architecture
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• v.17 no.1
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• pp.43-54
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• 1989

In recent years plants have increasingly become in inferior part of the interior designing of large buildings. In 28 large buildings selected at random in Seoul City have been subjected to studies on utilization status of fille interior landscape plants. The results obtained were as follows. 1. Plant class found in Interior of large buildings were 59 class, especially Dracaena were the most predominent plants among them, and then comes Monstera, Phiodendron, Schefflera, and Washingtonia in that order. 2. The most abundant ornamental plant cultivars were Monstera adansoii(Monstera perutusa cv.), and then comes Schefflera arboricora(Schefflera Hong Kong cv.), Washingionia rubusta (Washingtonia palm). Rhapis excelsa, and Diffenbachia(Hawaii Snow cv.) in that order. 3. Foliage plants among the interior landscape plants showed 99.5 percent and Woody plants and Bonsai plants showed each 0.4, 0.1 percent. 4. Climbing foliage plants found in 28 large building observed For the present study were 9 cultivar, and the most abundant plants were Hedera (pittsburgh cv.) and Epipremnum (Marble Queen cv.) pl anted to clustered planting. 5. A majority of plants used to plastic pot, and most of 71an1s place on the floor. 6. Height of plants ranging less then 50cm were more frequently found, but ranging from 50cm to 2.0m were 4.3 percent and the most predominent height of plants were Canariensis showed 4m in the large buildings. 7. Interior light intensity in large building were shortage, therefore artificial lamp for formal growing needed to be equipped. 8. Purpose growth of interior plants were to in order visitors. 9. 7he superintendents prefered to used pot-stand. 10. The most important environment factor for plant growing were light, humidity, and water.

• Journal of the Korean Institute of Landscape Architecture
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• v.14 no.2
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• pp.7-16
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• 1986

This study was carried out to investigate the effects of such erosion control measures as sowing, planting and small earth structures on the soil and vegetation. In order to study the changes in soil and vegetation, 36 plots were surveyed from 1981 to 1982 in the large erosion control area which is restored last 20 years. The factors which were measured included vegetation coverage, tree growth, number of species, soil depth, soil consistancy, and Chemical properties of soil. The results were as follows; 1) Maximum coverage of the overstory and understory was attained 7 years after the initiation of erosion control. So the overstory need to be tended and pruned. 2) Diversity of species increased until age 6 after which it began to decrease. 3) In order of tree growth, black locust was the fastest, followed by siberian alder and pitch pine. The initial growth of black locust, though the best among the 3 tree stop., decreased rapidly year by year. At the same time, siberian alder and pitch pine grew well until 12 and 6 years after the initiation of erosion control respectively. 4) Fifty percent of the initially planted trees died within 8 yeard. The mortality of siberian alder occurred until the 20th year while the mortality of pitch pine stopped after 10 years. Thereafter 500 trees per hectare were maintained. 5) The soil depth in A and B horision increased by 2cm annually during 20 years. The soil consistency also decreased rapidly until 7th year. The physical soil properties of the rehabilitated areas were improved after the 14th year. 6) The soil pH tend to decrease from 5.3 during the first year to 5.1 during the twentieth year. 7) The organic matter and nitrogen content in the soil were increased by fertilization but after 20 years these nutrients are still deficient for normal tree growth. 8) The phosphorous content in the soil was high in the first year but the longer the period after the initiation of erosion control the lese the content of phosphorous. 9) The biomass of black locust was the highest and increased continuously. The biomass of siberian alder on the contrary decreased from the 15th year because the number of trees in this place was very low. The total biomass in the twentieth year after erosion control initiation was 105.7 ton per hectare.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• (The)Study of the Eastern Classic
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• no.68
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• pp.379-408
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• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.

• Journal of Ethics
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• no.80
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• pp.51-77
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• 2011

This study aims to explore how to establish any foundation of the value of the unification of the Korean Peninsula in multicultural society of Korea. Its main issue is related to Korean identity of a nation and its shared value among the mulitcultural members, in particular, of North Koreans including defectors, foreign workers, and immigrants of international marriage and their children. For this study, I would utilize a given research of the application of two concepts of culture to multicultural levels by criticizing its limit; as an alternative, furthermore, I would pay attention to the possibility of the concept of emotion in multicultural members. A short feature in a given study of two conceptions of culture in a multicultural society is as follows: the first is to regard it as the patterns of meanings and symbols, which is very useful to understand others or other culture; secondly, to see it as the lasting process of perfection in human life, which makes us recognize ourselves as a member, so to speak, identity. In application it to Korean muliticultural members, however, there are crucial and complicated problems according to the cases of their lives. For North Koreans, firstly, they tend to get the conception of Korean identity in terms of ideological policies and education of North Korean government. This means that they have a strong hatred towards the word multiculture, in the level of recognizing the self-culture. Secondly, North Korean defectors also have the recognition of the self-culture, but their serious problem is discriminative treatments by South Korean in terms of socio-economics, in the process of their settlement. Thirdly, parents and their children in multicultural family can have their identity as Korean. In parents, however, the level is double that they can have both identities of Korean as well as of their countries. The foundation, therefore, of the value of the unification in the Korean Peninsula is closely related to the issue of identity as Korean. To recognize it, it is possible only to consider and reflect all members' lives by applying the dual conceptions of culture to their multicultural lives. That is not of outer system, but of inner, relational and cultural emotion, which enables them to share their common value of unification.

• Journal of Hospice and Palliative Care
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• v.6 no.2
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• pp.133-143
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• 2003

Purpose : Amont the various issues concerning bio-ethics, the concern on euthanasia has increased along with the development of medical technology. Thus, the general public tends to have more liberal opinion. They have detail research data and real practices in US, Europe and Australia, but we lack such studies in our country. This study was undertaken to address the need of studies on the recognition of euthanasia among the public because the existing studies have been focused on the medical staff. Methods : Survey 413 people the age of 17 or more, from May to July 2000. Testify the data on the variation of demography and the recognition of euthanasia by using SAS 6.12, the statistic program. Results : 304 people (73.6%) think that euthanasia should be legislated, 156 people (37.8%) permit euthanasia to the rage of voluntary one, and 234 people (56.6%) permit passive euthanasia. When the subject of voluntary euthanasia was himself, more people whose age is 35 or more (P=0.001) responded that they will undertake euthanasia. And, on issues related to the passive euthanasia, one's educational background (P=0.046) and economic power (P=0.040) arrangement showed significant differences. When the subject of voluntary euthanasia is other people, more people whose age is 35 or more than 35 (P=0.001), whose sex is male (P=0.001), and married people (P=0.002) were for allowing the matter. For the subject of passive euthanasia, survey participant's occupation (P=0.016) created meaningful difference. More people whose age is 35 or more than 35 responded that they want voluntary euthanasia for themselves (P=0.001), and in the case when euthanasia is legislated, marital status (P=0.002) also shows meaningful difference. Passive euthanasia is permitted by the more people whose age is less than 35 for respondents other people (P=0.001), marital status show meaningful difference in case for respondent himself. In the case of legal euthanasia is more people whose age is 35 or more than 35 (P=0.001), sex is male (P=0.004) and more married people (P=0.001) responded that they want voluntary euthanasia for other people. And, age (P=0.002), sex (P=0.001), education (P=0.025) and economic power (P=0.001) show meaningful difference for case the subject of passive euthanasia. Conclusion : Most of general public responded that the legislation on euthanasia is required; and, age, education and economic power seem to have an influence on their decisions on euthanasia. Not only such a study of demographic and sociological correlation; but, various basic data on the legislation of euthanasia are needed.

• Development and Reproduction
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• v.14 no.2
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• pp.143-154
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• 2010

This article analyzes two leading Korean cases which led to opposite conclusions: the Boramae Hospital Case (Korean Supreme Court 2002 Do 995) and the Shinchon Severance Hospital Case (Korean Supreme Court 2009 Da 17471). In doing so, it pays particular attention to the acceptance, modification, and rejection of paternalism, specifically 'physician paternalism' and 'familial paternalism', both of which have long and strongly influenced the Korean medical environment. In Boramae Hospital, the Court emphasized the obligation of the physician in terms of the life of the patient (eg: protecting and preserving the life and welfare of the patient). Its position seemed to be based on the traditional physician paternalism which presupposes the ability of physicians to identify right and wrong choices according to natural laws. However, the Court saw itself as the final arbiter of who identifies and determines the real world content and consequences of that natural law. In short, the Court elevated itself to the supreme guardian of the patient, and held that its decision cannot be overruled by that of the patient's family. So without specifically referring to the importance of the family and the role of familial decisions, both long-observed traditions in medical decision-making in Korea, the Court shifted away from familial paternalism. In Shinchon Severance Hospital, the Court explained the meaning of the patient's powers of self-rulemore concretely, explaining its scope and substance in greater detail. The Court held that one can exercise the right of self-rule, even over issues such as death, in the form of 'previous medical directions'. However, this case does not represent a wholesale acceptance of medical autonomy (ie: it does not accept self-rule unconditionally). Rather, the Court accepted the importance of the opinions and decision of physicians and of the Hospital Ethics Commission, and the Court still retained to itself the authority to review and make alterations to 'material' decision. The Court did not overlook the importance of the decision of the patient's family, but it also did not relinquish its status as supreme guardian, emphasizing the 'objective' nature of a decision from the court.

• Journal of the Korean Geographical Society
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• v.51 no.5
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• pp.613-632
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• 2016

The recent diagnosis of the Anthropocene challenges public understanding of nature as a pure and singular entity removed from society, as the diagnosis confirms the earth-changing force of humans. In geography, the nature-society divide has been critically interrogated long before the diagnosis of the Anthropocene, developing several ways of theorizing nature-society relations. This paper introduces a new frontier for such theoretical endeavors: more-than-human geography. Inspired by the material and performative turn in geography and the social sciences around the 2000s, more-than-human geographers have sought to re-engage with the livingness of the world in the study of nature-society relations. Drawing on actor-network theory, non-representational theory (NRT) and vitalism, they have developed innovative ways of thinking about and relating to nature through the key concepts of 'nonhuman agency' and 'affect'. While more-than-human geography has been extensively debated and developed in recent Euro-American scholarship on cultural and economic geography, it has so far received limited attention in Korean geographical studies on nature. This paper aims to address this gap by discussing the key concepts and seminal work of more-than-human geography. I first outline four theoretical strands through which nature-society relations are perceived in geography. I then offer an overview of more-than-human geography, discussing its theoretical foundations and considering ontologies, epistemologies, politics and ethics associated with nature-society relations. Then, I compare more-than-human geography with political ecology, which is the mainstream critical approach in contemporary environmental social sciences. I would argue that more-than-human geography further challenges and develops political ecology through its heightened attention to the affective capacity of nonhumans and the methodological ethos of doing a careful political ecology. I conclude by reflecting on the implications of more-than-human geography for Korean studies on nature-society relations.

• Journal of the Korea society of information convergence
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• v.7 no.1
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• pp.25-46
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• 2014

After examining the current situations of financial frauds and the reasons for their occurrence in the financial institutions through examples of financial frauds in domestic and abroad, this study presents ways to prevent such financial scams. The preventive measures consist of activities before and after the occurrence of financial frauds and during normal financial operations. The activities are as follows: 1. Preventive activity should be strengthened before the occurrence of financial frauds. That is, first, the enforcement of consistent internal control is needed. Second, in order to block the probability of financial frauds involved with employees, ethics education and a reward program for inside tippers need to be run. Third, financial institutions need to apply for comprehensive insurance policy to minimize the lost in case. 2. Preventive activity should be strengthened during normal financial operations. First, self authentication system for customers needs to be introduced. Second, dealings of day, week, and month need to be thoroughly checked and the system of audit needs to be expanded. Third, message service for the information on financial frauds and their preventive measures needs to be expanded. Fourth, public notification system against examples of financial frauds needs to be expanded. 3. Preventive activity after the occurrence of financial frauds should be strengthened. First, awareness for preventive measures such as imposing penalty on the manager needs to be enhanced. Second, strict restrictions on financial frauders such as a criminal charge needs to be strengthened. Third, there should be legal devices and resolutions in order to retrieve all the money deceived by financial frauds.

• Journal of Korean Academy of Nursing Administration
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• v.7 no.3
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• pp.403-414
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• 2001

The study was intended to identify the nurses' experiences, understanding, and attitudes on DNR. Also, the study was to provide the data base for a standard of DNR decision-making and practice. The sample consisted of 347 nurses in eight general hospitals. The data were collected between August 1 and August 31, 2000. The data were analyzed using descriptive statistics and $x^2-test$. The results of the study were as follows : 1. Regarding DNR-related experience, 74.6 percent of the participants experienced DNR situations. Eleven percent of the participants received DNR education. DNR was most frequently (81.5%) requested by family members and relatives of patients. The decision-making on DNR was most frequently (76.8%) made by agreement between family members and medical staff. The DNR order was recorded at 81.9 percent on charts. Problems after DNR order were negligence in treatment and nursing care (30.6%) and guilty feelings due to doing the best (22.1%). CPR (cardiopulmonary resuscitation) was performed about 49.8 percent of DNR cases. 2. Regarding understanding and attitude on DNR, most of the participants (93.1%) thought DNR was necessary. The major reasons for the necessity of DNR were impossible recovery (44.4%) and death with dignity (41.1%). The decision-making on DNR was most frequently made by patient and family members (47.8%) and followed by agreement between family members and medical staff (25.6%), and patients themselves (16.4%). Most of the participants thought that medical staff must explain DNR to critical and end-of-life patients and their family members. Forty four percent of the participants thought that the most appropriate time for DNR explanation was when patients with critical disease were admitted to hospitals. Most of the participants (90.2%) thought a guide book for DNR is necessary to be made in hospitals. 3. There were significant differences in the participants' understanding and attitudes on DNR according to religion career education and experience of DNR. Of the participants those who have religions and education experience on DNR thought that there would be more DNR requests after DNR is explained to patients and family members (p<.05). In addition, there was higher understanding on the necessity of DNR in those who have more career and DNR experience(p<.01). The findings of the study suggest that a guide book for DNR need to be made with inclusion of legal, ethical, and cultural aspects. Also, there needs to be more education on DNR in medical ethics to health care professional and to provide more information on DNR to the general public.