• The Research Journal of the Costume Culture
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• v.11 no.5
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• pp.737-752
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• 2003

The purpose of this study is to understand the medieval culture and medieval religious costume by analysing and grasping the formative characteristics of image of medieval religious costume in the modern fashion that were represented to the modern fashion, and also to offer materials to predict the history of fashion in the future by considering the progress of modern fashion and recognizing the fashion to be progress. To examine the image of medieval religious costume in the modern fashion, this thesis divided it into avant-garde image, symbolic image, and mysterious image. These can be summarized as follows. First, in avant-garde image, the harmony between characteristic eroticism and heterogeneous materials are expressed and the formative change of religious costume into general costume are expressed. Second, in symbolic image, the symbolic meanings of the medieval clergy man's costume is expressed in modem fashion while its religious meanings and senses are expressed with symbolic image. Third, in mysterious image, the abundant and profound lights and colors express the mysterious senses of the costume and sanctity applied with mosaic painting and stained glass techniques, utilizing the splendor jewelry, spangle and materials, and most of its image reflects exotic and embellish tendency. As a result, this thesis could be described as follows; Previous religious costume of clergy man was used as a mediator between general devotee and God in ceremony, and it was worn by the general devotee to express devotion. This religious costume was utilized in modem fashion, and it gave the avant-garde image and symbolic image of religion. In addition to it, mysterious image was expressed with exotic and embellish tendency.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.33-68
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• 2023

Simwudo (尋牛圖), known as Ox Seeking Pictures, originated in the 11th-12th century and have consistently played a guiding role in the teachings of various religions in East Asia. Some Korean religions that emerged during modern times conveyed their teachings through depictions of ox seeking or herding. Among them, Daesoon Jinrihoe stands out as a representative religion. The belief system of this particular religion elucidates its distinct doctrine and worldview by reimagining Simwudo, into a new set of six panels (seven or nine panels in some variations). The Simwudo of Daesoon Jinrihoe differs from that of Buddhism, particularly in its treatment of meditation (禪), both in terms of context and significance. While they share similarities in the aspect of ox-seeking, the Buddhist Simwudo symbolizes human nature, whereas the Simwudo of Daesoon Jinrihoe represents the great Dao of Heaven and Earth propagated by Kang Jeungsan and brought into completion by Jo Jeongsan. In the Buddhist context, the subject of the search is the Ox, signifying the restoration of a deluded human's pure nature in order to achieve personal salvation and in some version of Simwudo, reenter society to perform salvific actions for others. On the other hand, in the Simwudo of Daesoon Jinrihoe depicts the process of a human attaining immortality and following the teachings of Jeungsan and Jeongsan. This culminates in the final image which is the redemption of the world. The final phase of the Buddhist Simwudo, depending on the version, is either enlightenment (personal salvation) or reentering society to perform salvific actions (as a bodhisattva), whereas the Simwudo of Daesoon Jinrihoe show the simultaneous achievement of the perfection of humanity and the redemption of the world. This distinction highlights the fundamental differences between the Simwudo of these two distinctly different religious traditions. These differences arise from the contrasting purposes pursued by Buddhism and Daesoon Jinrihoe.

• The Journal of Korean Philosophical History
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• no.35
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• pp.309-334
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• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.

• Archives of design research
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• v.18 no.4 s.62
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• pp.277-286
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• 2005

The purpose of this study is to ascertain the design element in traditional palaces of Korea, China and Japan. It takes threesteps to proceed this study. Firstly, it needs to be established the analysis framework from the documents. In second step, the design elements - the form, the material, the pattern and the color - should be collected and investigated through the observation of the actual traditional palaces the Changduckung, the Forbidden City, the Nijo castle. The third step is the analysis of the results of the investigation of the design elements from step two. To sum up similarities and dissimilarities among the design element in traditional palaces of Korea, China and Japan is as the following It is to be noticed that the mainly common characteristics of the artistic design are 'naturalism', 'harmonious ideas' and 'confucianism'. But the representation style of the design element is differed from the country. : The typical features of China are symmetry, glassy surface by artificial process, the meandered curve, the magnificent pattern and the constrable color. In Japan, the mathematical asymmetry, made-up rough surface by artificial skill, decorativepattern with abbreviation and achromatic color are important feature of the design element. While the major features of Korean design element are asymmetrical balance with nature, rough surface by natural process, moderate pattern and harmonious color.

• 한국노년학
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• v.31 no.2
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• pp.243-258
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• 2011

The purpose of this study is to achieve an understanding of psychosocial needs of elderly female residents living in the nursing home and their evaluation about psychosocial services from their perspectives. In-depth interview by constructivist inquiry was conducted to explore residents' needs. Purposive sampling was used to ensure that participants could communicate verbally and share their experience of living in the nursing home. 8 female residents who cognitively intact and aged 65 or over were invited to participate in this study. Data collection was conducted from January 1 to 5 in 2008. The interviews were recorded and transcribed. Constant comparison method was used for data analysis. Levels of psychological needs were identified as four categories-satisfied needs; unmet needs; hidden needs; lack of expression of needs. While nursing home generally focuses on medical care provision, residents' psychosocial needs tend to be relatively overlooked. The satisfaction of psychosocial needs is significant in guaranteeing well-being in later life.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.1 no.1
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• pp.7-17
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• 1994

사람은 자연계 생물의 한 종(species)으로 태어나 자라고 늙거나 병들어 모두 반드시 죽는 고로 죽음은 생물학적인 존재인 인간에게 나타나는 보편적이고 필연적인 현상이다. 사람의 죽음은 생명 스위치를 끄듯이 일순간에 일어나는 현상이 아니고 일련의 과정을 거친다. 심장이나 폐장 또는 뇌와 같은 생명장기의 기능이 정지되면 생체액의 흐름이 정지되고 이로써 사람을 이루고 있는 모든 장기, 조직 및 세포의 생명현상이 멈추게 된다. 사람을 이루고 있는 세포가 모두 죽는 시간은 아무도 알 수 없기 때문에 사람의 죽음을 판정하는 일은 쉽지 않고 이에 실용적인 생의학적 판정기준이 논의되어 최근에는 뇌사를 죽음의 판정기준으로 하는데 동의하고 있어 "뇌의 기능이 비가역적으로 정지된 상태"는 죽음의 한 측면이다. 자신에게 다가올 죽음을 예측하면서 사는 존재인 사람에게는 이 생물학적인 과정을 거치는 동안 위격인 자아의 종결(consummation of personal self)이 함께 이루어지며 이 과정은 죽는 사람은 물론이고 가족 및 친지에게 있어서도 지극히 주관적인 고유한 경험이다. 죽음의 주체인 사람은 의지의 동물이며, 인간이 희망하고 추구하는 모든 행위는 이 의지의 표현이다. 인간의 의지 가운데 큰 의미를 두는 것은 삶, 특히 "영원한 삶"에 대한 의지여서 인간의 죽음은 의식(儀式)으로 정교하게 가꾸어져 문화가 되었다. 따라서 생의학적인 상태에 지나지 않는 인간의 죽음은 단편적인 사실로서 또는 경험의 과정으로서 뿐 아니라 종교, 관습, 문화적인 요소를 포함하는 거시적이고 포괄적인 종합체계로의 접근으로서 깊은 이해에 이를 수 있다.

• Journal of the Korean Society for Library and Information Science
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• v.51 no.3
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• pp.109-132
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• 2017

This study analyzed the phenomenological research method of Giorgi in order to understand the changes in the self-esteem of middle-aged women through group bibliotherapy. During this study, 12 sessions were conducted for six middle-aged women, and the participants' statements in the recorded files were analyzed and integrated into 221 semantic units, 16 sub-situations/topics, 6 situations/topics, and 3 groups. During the research, the participants suffered from neurosis symptoms due to family difficulties. Nevertheless, bibliotherapy showed favorable results; the use of picture books and thus the interaction between the participants led to positive, emotional and psychological responses. Furthermore, from the study, it was concluded that religious life played an important role in healing the participants' wounds.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.53-96
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• 2023

This article apprehends Yeongdae (靈臺), the most sacred shrine of Daesoon Jinrihoe which has earlier historical precedents, as an example of material religion. In East Asia, the first Yeongdae was a structure that King Wen of Zhou commissioned to be built. As the time passed by, the meaning of Yeongdae was changed to signify a mental yeongdae, the object and the aim of cultivation, and the notional mindset that appears in the Daoist meditation, Cunsi (存思, visualization). This implies that Yeongdae has signified both material and non-material objects. Throughout most of history, these two concepts had never been related to each other, but shifted in form and meaning depending on context. Daesoon Jinrihoe, which emerged in the modern era of Korea, used the concept of investiture of gods and combined the two into one. Accordingly, the Yeongdae, referred to by King Wen to indicate his shrine, was expressed as a spot wherein the gods were enshrined on the earth. As an innovation, Daesoon Jinrihoe argued that gods correspond to properly eligible human beings according to the degree of their cultivation and that sacred space was instead defined a spot within the human mind, a mental yeongdae, where the gods could be enshrined into humanity (神封於人). From the perspective of Lévi-Strauss, the factors that are discovered in the tradition of East Asia, namely, the Yeongdae of King Wen and the mental yeongdae of Zhuangzi can combined with consistency and established in the doctrinal system of Daesoon Jinrihoe. Such an attempt refers to bricolage which re-creates the traditional concepts of the past. In this regard, the concept of invented tradition coined by Eric Hobsbawm could also be used to conclude that the Yeongdae (the shrine of gods) of Daesoon Jinrihoe can be expressed as an invented Yeongdae, which transcends the existing categories of material yeongdae and non-material yeongdae.

• Science of Emotion and Sensibility
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• v.21 no.3
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• pp.115-128
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• 2018

Tibetans who live in the Tibetan highlands, the Roof of the World, have their own unique lifestyle wherein they conform to its long history, natural environment, and their own form of clothing culture. In their costumes, the use of colors, patterns and designs express religious meaning and represent the hopes and heart of life, which respects nature. This study aims to analyze the colors used in Tibetan costumes and examine the meaning of these colors. In addition, this study intends to understand the specificity of Tibetan culture through a consideration of the symbolism of the colors of ethnic costumes. By examining the literature and conducting case studies, colors of Tibetan costumes were analyzed through the I.R.I HUE-TONE system. We analyzed 96 photographs of the costumes photographed during the Tibet ceremony costume, photographs seen at the Qinghai Tibet Culture Museum and photographs from the Internet museum. The results revealed the following: First, the most important element of the costumes is connected to the five colors of JangOsaek, which gives meaning to each color. Red, navy blue, yellow, white and green symbolize fire, the sky, earth, clouds or snow, and grasslands, respectively. Second, Tibetan costumes are characterized by bold color contrasts such as red and green, black and white, red and yellow, and yellow and purple to achieve an intense harmony of colors. Third, these fancy costumes express the unique aesthetics of the Tibetan people. The primary colors follow general emotions, but they can also include their own emotion.

• Journal of Music and Human Behavior
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• v.5 no.1
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• pp.67-90
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• 2008

This case used MI techniques that give an imagery experience to depressed client's mental resource, and that makes in to verbalism. Also those images are supportive level therapy examples that apply to positive variation. MI is simple word of 'Music and Imagery' with one of psychology cure called GIM(Guided Imagery and Music). It makes client can through to the inner world and search, confront, discern and solve with suitable music. Supportive Level MI is only used from safety level music. Introduction of private session can associate specification feeling, subject, word or image. And those images are guide to positive experience. The First session step of MI program is a prelude that makes concrete goal like first interview. The Second step is a transition that can concretely express about client's story. The third step is induction and music listening. And it helps to associate imagery more easily by used tension relaxation. Also it can search and associate about various imagery from the music. The last step is process that process drawing imagery, talking about personal imagery experience in common with therapist that bring the power by expansion the positive experience. Client A case targets rapport forming(empathy, understanding and support), searching positive recourse(child hood, family), client's emotion and positive support. Music must be used simple tone, repetition melody, steady rhythm and organized by harmony music of what therapist and client's preference. The client used defense mechanism and couldn't control emotion by depression in 1 & 2 sessions. But the result was client A could experience about support and understanding after 3 sessions. After session 4 the client had stable, changed to positive emotion from the negative emotion and found her spontaneous. Therefore, at the session 6, the client recognized that she will have step of positive time at the future. About client B, she established rapport forming(empathy, understanding and support) and searching issues and positive recognition(child hood, family), expression and insight(present, future). The music was comfortable, organizational at the session 1 & 2, but after session 3, its development was getting bigger and the main melody changed variation with high and low of tune. Also it used the classic and romantic music. The client avoids bad personal relations to religious relationship. But at the session 1 & 2, client had supportive experience and empathy because of her favorite, supportive music. After session 3, client B recognized and face to face the present issue. But she had avoidance and face to face of ambivalence. The client B had a experience about emotion change according depression and face to face client's issues After session 4. At the session 5 & 6, client tried to have will power of healthy life and fairly attitude, train mental power and solution attitude in the future. On this wise, MI program had actuality and clients' issues solution more than GIM program. MI can solute the issue by client's based issue without approach to unconsciousness like GIM. Especially it can use variety music and listening time is shorter than GIM and structuralize. Also can express client's emotion very well. So it can use corrective and complement MI program to children, adolescent and adult.