• Title/Summary/Keyword: 인식 주관

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The Introduction of the Concept of "Original Form" to the Heritage Conservation and Management and the Establishment and Development of the Principle of "Maintaining the Original Form" (한국의 문화재 보존·관리에 있어서 원형개념의 유입과 원형유지원칙의 성립, 그리고 발달과정)

  • Lee, Su Jeong
    • Korean Journal of Heritage: History & Science
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    • v.49 no.1
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    • pp.100-119
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    • 2016
  • The concept of "original form" and the principle of "maintaining the original form" take center stage in conservation, management, and promotion of the domestic heritage. Introduced in the 20th century, there were little discussion or deliberation about the concept of "original form" therefore it remains a vague and somewhat abstract notion subject to individual interpretation. Without a specified practical meaning, "maintaining the original form" became the fundamental principle for heritage conservation and management in the 1999 version of the Cultural Heritage Protection Act, engendering difficulties in applying the principle in practice. Conceived as an important first step toward resolving the issues stemming from the indistinct concept of "original form," this paper explores the process through which the concept was introduced to Korea and then established and developed as a legal principle for heritage conservation, management, and promotion. While the examination of the related documents and various cases shows that the development of the concept of "original form" has centered on specific periods and architectural styles, this essay explicates that the notion "original form" is commonly used as a term referring to the form at the earliest possible temporality. It also explains that this view emanates from perceiving heritages not as multivalent objects, but as a material object that exclusively carries aesthetic and, more importantly, historical value, and that comes from the history awareness of the times. This essay suggests that the concept "original form" should be reestablished with full consideration of the diverse values of heritage and diverse forms through which heritage can be expressed. After reviewing the feasibility and practicality of the concept a set of concrete guidelines should be presented for application in practice.

Connections among Hohoche, Hoche, and Bongoae, and the Interpretation of Book of Changes (『주역』의 괘체와 해석 - 호호체(互互體)·호체(互體)·본괘(本卦)의 상관성과 『주역』 해석 -)

  • choi, yeen-young
    • The Journal of Korean Philosophical History
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    • no.53
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    • pp.215-254
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    • 2017
  • In the study of divining art, Hoche(互體) plays vital roles in the composition of Goaes(卦) and interpretation of Sutras, but the reality is that the research effort for Hoche has been poor along with the perception of its utilization. This study set out to investigate connections among Bongoae(本卦), Hoche, and Hoche of Hoche(Hohoche互互體) and thus shed new light on the importance of Hoche in the composition and interpretation of Yi. 64 Goaes belong to 16 Hoches, which should belong to 4 Hoches. 4 Hoches Jungcheongeon(重天乾), Jungjigon(重地坤), Suhwagije(水火旣濟), and Hwasumije (火水未濟). That is, one can make 6 Hoikgoaes(劃卦) by extracting Hoche from the 6 Hoikgoaes comprised of Hoche of Bongoae, and they converge on 4 Goaes of Geon (乾), Gon(坤), Gije(旣濟), and Mije(未濟). The present study named Hoche of Hoche Hohoche and argued that there should be some consistent connections in the interpretation of meanings of these 4 Hohoche Goaes and their respective Hoches and Bongoaes. Focusing on the discovery of common meanings among the Hoches and Bongoaes of "Danjeon(彖傳)" and" Daesangjeon(大象傳)" of Hohoche. Book of Changes begin with Jungcheongeon and Jungjigon and end with Suhwagije and Hwasumije. The Hohoche of 64 Goaes(卦) are concluded into these 4 Goaes, which indicates that the 4 Goaes have supervision over beginning and ending and that all the Goaes between them operate within the categories of 4 Goaes. The content of "Danjeon" and "Daesangjeon" in Hohoche holds certain semantic connections in the interpretation of Hoche and Bongoae restored to Hohoche and points to the directionality of the interpretation. Those findings open a window for investigating Hoche with the core principle of Goae formation in Book of Changes and imply that Hoche holds important significance in the interpretation of the Book.

Present Status of the Quality Assurance and Control (QA/QC) for Korean Macrozoobenthic Biological Data and Suggestions for its Improvement (해양저서동물의 정량적 자료에 대한 정도관리 현실과 개선안)

  • CHOI, JIN-WOO;KHIM, JONG SEONG;SONG, SUNG JOON;RYU, JONGSEONG;KWON, BONG-OH
    • The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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    • v.26 no.3
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    • pp.263-276
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    • 2021
  • Marine benthic organisms have been used as the indicators for the environment assessment and recently considered as a very important component in the biodiversity and ecosystem restoration. In Korean waters, the quantitative data on marine benthos was used as one of major components for the marine pollution assessment for 50 years since 1970s. The species identification which is an important factor for the quantitative biological data was mainly performed by the marine benthic ecologists. This leads to the deterioration of the data quality on marine benthos from the misidentication of major taxonomic groups due to the lack of taxonomic expertise in Korea. This taxonomic problem has not been solved until now and remains in most data from national research projects on the marine ecosystems in Korean waters. Here we introduce the quality assurance and control (QA/QC) system for the marine biological data in UK, that is, NMBAQC (Northeast Atlantic Marine Biological Analytic and Quality Control) Scheme which has been performed by private companies to solve similar species identification problems in UK. This scheme asks for all marine laboratories which want to participate to any national monitoring programs in UK to keep their identification potency at high level by the internal quality assurance systems and provides a series of taxonomic workshops and literature to increase their capability. They also performs the external quality control for the marine laboratories by performing the Ring Test using standard specimens on various faunal groups. In the case of Korea, there are few taxonomic expertise in two existing national institutions and so they can't solve the taxonomic problems in marine benthic fauna data. We would like to provide a few necessary suggestions to solve the taxonomic problems in Korean marine biological data in short-terms and long-terms: (1) the identification of all dominant species in marine biological data should be confirmed by taxonomic expertise, (2) all the national research programs should include taxonomic experts, and (3) establishing a private company, like the Korea marine organism identification association (KMOIA), which can perform the QA/QC system on the marine organisms and support all Korean marine laboratories by providing taxonomic literature and species identification workshops to enhance their potency. The last suggestion needs more efforts and time for the establishment of that taxonomic company by gathering the detailed contents and related opinions from diverse stakeholders in Korea.

Mutual Beneficence and Spirit's Return from Nature unto Itself: Daesoon Thought Appraised via the Hegelian Notions of Life and Spirit (상생의 의미와 자기 내면으로 회귀하는 정신 - 헤겔의 생명과 정신개념을 중심으로 -)

  • Choi, Ill-guy
    • Journal of the Daesoon Academy of Sciences
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    • v.28
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    • pp.133-163
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    • 2017
  • It is the aim of this paper to elucidate the meaning of 'Sangsaeng' in Daesoon Thought on the basis of its relation to Life and Spirit in the philosophy of Hegel. To achieve this aim, this article compares three important concepts from Daesoon Thought, namely the 'gods of heaven and earth,' 'Haewon', and 'Sangsaeng' with Hegel's 'Life,' 'Spirit,' and the 'struggle for recognition.' This paper will clarify the commonalities as well as the differences between Daesoon Thought and Hegelian philosophy. The comparison between Hegel's concept of 'life' and the 'gods of heaven and earth' shows a specific relationship between a life and a soul which is characterized by duality. The point of similarity is that the two thoughts regards the soul as the basis of all things in nature including the life itself and spirit. This is the duality of the soul in nature and spirit as the truth of nature. But the difference is that Hegel does not reduce all things in nature including life itself to the soul as the truth of nature. This paper will argue that Hegel's idea of spirit returning from nature to itself has a similarity with the essence of Haewon in Haewon-sangsaeng. Hegel insists that spirit submerges initially in nature just as human beings in Daesoon Thought have inherent Won. The realization of the spirit in the Subjective Spirit shows that the spirit sublimates this initial submergence in nature und reveals itself in corporeality. This study will suggest that this realization of spirit including the struggle for recognition may be interpreted as the meaning of Sangsaeng.

Views on Life and Humanity in Daesoon Thought (대순사상의 생명관과 인생관)

  • Choi, Chi-bong
    • Journal of the Daesoon Academy of Sciences
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    • v.33
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    • pp.319-349
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    • 2019
  • This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

Transmission Pattern and Meaning of Gyeongbuk East Sea coast Byeolsingut matgut - Focusing on changes in social perception of gut and shaman (경북 동해안별신굿 맞굿의 전승 양상과 의미)

  • Ma, So-Yeon
    • (The) Research of the performance art and culture
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    • no.39
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    • pp.393-413
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    • 2019
  • As one of a shaman song to reveal features of the byeolsin rite, East Sea coast, Gyeongbuk, Korea is matgut have been discussed for a long time. The rite is held to greet other shamans who were invited by a village resident and the highest shaman to perform the rite. When there is no highest shaman in the village, or when the highest shaman lacks the ability to perform the exorcism, other shamans are invited if a person is required to meet the scale of the rite, which is a rite of passage to verify their abilities and to become a community, even while the byeolsingut is held. The best shaman team, or village Pungmul team, and shaman team, When the strings are between them, they play music and struggle with each other, and the strings are lifted, they greet the god of the game at the altar, and the shaman turns around and plays with the field. However, the process of greeting the shaman at the exorcism rite after 2000 and the procedure of "Paggi-bogi" in which shamans take turns singing songs are disappearing. In addition, although the village Pungmul team has participated in the rite as a welcoming party for the shaman team, the purpose of the rite, which is to greet the shaman, is also being tarnished by leaving the role of the village Pungmul team to the outside team. This is due to changes in the villagers' perception of gut and shaman. As in the old days, it was necessary to greet a shaman as a rite of worship, although it was not necessary to confirm its ability to perform the rite of the village, due to the disparity of status. However, after the shaman has been transformed from a 'mysterious' existence into an intangible cultural asset functional owner, the perception of shaman changes and the village confirms the shaman's ability through an intangible cultural asset certificate. In addition, the number of villagers who know the details of the rite is decreasing, and most of the tasks such as preparation and proceedings of the rite are delegated to the shaman to hold the byeolsingut, and the nature of the exorcism of the exorcism is changing.

The Effect of Employment Types of Middle and Old Age Group of Wage Earner on Life Satisfaction (중·노년층 임금근로자의 고용형태에 따른 삶의 만족도)

  • Lee, Seo-yeong;Song, Hee-kyong
    • 한국노년학
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    • v.39 no.3
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    • pp.517-529
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    • 2019
  • The study was conducted on the impact of employment types middle and old age group of wage earner on life satisfaction and analyzed by dividing it into variables in the employment types and demographic characteristics. Based on the data for the 12th year of the Korea Welfare Panel Study, 1,244 respondents who answered that the main types of economic activities were 'full-time, temporary, daily wage earners' or 'self-help labor, public labor, and elderly empolyment program in public sector.' among 4,341 people over 55 years of age under the age of 75 as of 2017 standard. The survey covered 1,244 people. By age group, 826 people aged 55-64 (middle-age group) and 418 people aged 65-74(old-age group). Middle age group showed that education level, spouse, health condition, beneficiaries of basic livelihood and average monthly income variables were the factors that influence the satisfaction of life. But The type of employment did not significantly affect. Old age group showed that the higher education level, in spouse with-living or spouse death, the better health condition is perceived, the less experience of beneficiaries of basic livelihood, the higher average monthly income, the more satisfied life is. The survey also found that old-aged people who participate in "self-help labor, public labor, and elderly employment program in public sector" are also found to be more satisfied with their lives. According to these results, policy for the old age group should be focused on hunting and expanding of employment program in public sector for the elderly. In order to boost life satisfaction of the elderly, more intensive vocational education and employment training should be provided.

Sexual Trauma Survivors and Their Mental Health: Assessing Based on Types of the Traumatic Event (성적 트라우마 경험자의 정신건강: 트라우마 사건유형에 따른 비교 분석)

  • Soyoung Choi;Hyeyun Kim;Sumi Chae
    • Health Policy and Management
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    • v.34 no.2
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    • pp.129-140
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    • 2024
  • Background: The mental health issues caused by trauma can manifest differently depending on the characteristics of the traumatic event. Particularly, individuals who have experienced sexual trauma are known to have more negative mental health outcomes compared to those who have experienced non-sexual trauma. The mental health issues of individuals who have experienced sexual trauma are severe, and new forms of threats, such as digital sexual crimes, are emerging. This study aimed to investigate whether the type of traumatic event, particularly focusing on sexual trauma events, contributes to differences in mental health outcomes and to identify factors influencing suicidal ideation and potential post-traumatic stress disorder (PTSD) risk. Methods: Based on an online survey conducted nationwide among adults aged 20 to 50, participants were categorized based on the type of trauma they experienced (sexual trauma events and non-sexual trauma events). The study conducted propensity score matching (PSM) using demographic factors (sex, age group, subjective economic status, and marital status) and resilience protective factors (cognition of recoverability, social support, and protection experiences in childhood) as control variables, excluding the experience of sexual trauma events, to investigate their potential impact on mental health (suicidal ideation and potential PTSD risk). Subsequently, binary logistic regression analysis was conducted to identify factors influencing mental health. Results: Even after PSM, individuals who experienced sexual trauma exhibited more negative outcomes in terms of suicidal ideation and potential PTSD risk compared to those who experienced non-sexual trauma. The results of binary logistic regression analysis showed that sexual trauma survivors were 1.9 times more likely to have suicidal thoughts (odds ratio [OR], 1.911) and 2.5 times more likely to have a potential PTSD risk (OR, 2.472). Furthermore, as resilience protective factors became more negative, the likelihood of suicidal ideation and potential PTSD risk increased. Conclusion: This study emphasizes the importance of understanding and supporting individuals who have experienced sexual trauma, highlighting the necessity for strategies aimed at mitigating suicidal ideation and potential PTSD risk among sexual trauma survivors, while also facilitating recovery through the promotion of resilience protective factors.

The Effects of the Revised Elderly Fixed Outpatient Copayment on the Health Utilization of the Elderly (노인외래정액제 개선이 고령층의 의료이용에 미친 영향)

  • Li-hyun Kim;Gyeong-Min Lee;Woo-Ri Lee;Ki-Bong Yoo
    • Health Policy and Management
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    • v.34 no.2
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    • pp.196-210
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    • 2024
  • Background: In January 2018, revised elderly fixed outpatient copayment for the elderly were implemented. When people ages 65 years and older receive outpatient treatment at clinic-level medical institutions (clinic, dental clinic, Korean medicine clinic), with medical expenses exceeding 15,000 won but not exceeding 25,000 won, their copayment rates have decreased differentially from 30%. This study aimed to examine the changes of health utilization of elderly after revised elderly fixed outpatient copayment. Methods: We used Korea health panel data from 2016 to 2018. The time period is divided into before and after the revised elderly fixed outpatient copayment. We conducted Poisson segmented regression to estimate the changes in outpatient utilization and inpatient utilization and conducted segmented regression to estimate the changes in medical expenses. Results: Immediately after the revised policy, the number of clinic and Korean medicine outpatient visits of medical expenses under 15,000 won decreased. But the number of clinic outpatient visits in the range of 15,000 to 20,000 won and Korean medicine clinic in the range of 20,000 to 25,000 won increased. Copayment in outpatient temporarily decreased. The inpatient admission rates and total medical expenses temporarily decreased but increased again. Conclusion: We confirmed the temporary increase in outpatient utilization in the medical expense segment with reduced copayment rates. And a temporary decrease in medical expenses followed by an increase again. To reduce the burden of medical expense among elderly in the long run, efforts to establish chronic disease management policies aimed at preventing disease occurrence and deterioration in advance need to continue.

Studies on Dairy Farming Status, Reproductive Efficiencies and Disorders in New Zealand (I) A Survey on Dairy Farming Status and Milk Yield in Palmerston North Area (뉴질랜드 (Palmerston North) 의 낙농 현황과 번식 및 번식장해에 관한 연구(I) Palmerston North 지역의 낙농 현황과 우유 생산량에 관한 조사 연구)

  • 김중계;맥도날드
    • Korean Journal of Animal Reproduction
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    • v.24 no.1
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    • pp.1-18
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    • 2000
  • Eighty dairy farms in Palmers ton North area in New Zealand were surveyed on 1) general characteristics (10 Questions), 2) milk yield and feed supplementary (7 questions), 3) reproductive efficiencies (12 questions) and 4) reproductive disorders (12 questions) by mail questions from February to July, 1998. Among those 4 items from 38 dairy farms (47.5%), especially in items 1) and 2), overall dairy farming situation, supplementary feeding and milk yields were surveyed and analyzed for Korean dairy farmers (especially in Cheju island) to have better understanding or higher economical gains. The results were as follows. 1. In dairy experience, 21 (45%) among 38 dairy farms surveyed were answered that farming less than 15 years, 15~19 year, 20~25 years and over 26 years experience were 3 (7.9%), 7 (18.4%), 6 (15.8%) and 5 (13.2%) which generally showed longer experience compare to Korean dairy farming situation. In survey of labour input and business goal of dairy farming, self-managing farms, sharemilkers, unpaid family manpowering farms, manager running farms, farms with hired worker, farms with part time helper and other type was 21 (55.3%), 10 (26.3%), 2 (3.5%), 3 (5.3%), 18 (31.6%), 2 (3.5%), and 1 (1.8%), respectively. 2. Analyzing pasture and tillable land, pasture according to feeding scale (200, 300 and 400 heads) were 56, 90 and 165.3 ha, and tillable lands were 51, 78 and 165 ha which showed some differences among feeding scale. In recording methods in 38 farms replied, 36 (95%) dairy handbook and 23 (70%) dual methods taking farms were higher than that of 10 (26.3%) computer and 15(39.5%) well-recorder methods. 3. Dairy waste processing facilities in environmental field were almost perfect except of metropolitan area, and so no problem was developed in its control so far. Hence, 26 farm (68.4%) of pond system was higher rather than those in 8 (21.2%) of using as organic manure after storing feces of dairy cattle, 1(2.6%) bunker system and 3 (7.9%) other type farms. 4. In milking facilities, 33 farms (86.9%) of Harringbone types were higher than those in 3 (7.9%) of Walkthrough types, 1 (2.6%) of Rotary system and other types. Although the construction facilities was not enough, this system show the world-leveled dairy country to attempted to elevate economic gains using the advantage of climatic condition. 5. In milking day and yearly yield per head, average 275 milking days and 87 drying days were longer than that of 228 average milking days in New Zealand. Annual total milk yield per head and milk solid (ms) was 3,990 kg and approximately 319 kg. Dairy milk solid (ms) per head, milk yield, fat percentage was 1.2 kg, 15.5 kg and average 4.83% which was much higher than in other country, and milk protein was average 3.75%. 6. In coclusion, Palmerstone North has been a center of dairy farming in New Zealand for the last 21 years. Their dairy farming history is 6~9 year longer than ours and the average number of milking cows per farm is 355, which is much greater than that (35) of Korea. They do not have dairy barn, but only milking parlors. Cows are taken care of by family 0.5 persons), are on a planned calving schedule in spring (93%) and milked for 240~280 days a year, avoiding winter. Cows are dried according to milk yield and body condition score. This management system is quite different from that of Korean dairy farms. Cows are not fed concentrates, relying entirely on pasture forages and the average milk yield per cow is 3,500 kg, which is about 1/2 milk yield of Korean dairy farms. They were bred to produce high fat milk with an average of 4.5%. Their milk production cost is the lowest in the world and the country's economy relies heavily on milk production. We Korean farmers may try to increase farming size, decreasing labor and management costs.

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