• International Journal of Advanced Culture Technology
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• 제9권3호
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• pp.62-67
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• 2021

This thesis examines the term a performer's sincerity taking into consideration issues of the bodily engagement and specifically addressing the place of a performer's respiration. The main emphasis in this research will be on the tendency to a performer's anticipation in contrast to a state of being in the moment on stage. Exploring and reconsidering the process of training the performer's body reminds us the significance of rigorous training in an appropriate way(s) within which the performer's body enables to meet the principles of acting with the nature of theatre as his/her body is responding and subordinating to the moment on stage. Here, this thesis argues that we need to acknowledge that initiating any bodily movement has to understood and then inhabited by negating a performer's active willingness where the source of energy, breathing roots, then transfers through the entire body rather than the mere use of the external forms or muscles. To be precise, maintaining the internal energy through the moment informs how the performer interrogates where and what s/he is in a state of whole body engagement preventing the performer's self-doubt about what s/he is doing in the next moment(s). The process should be considered as a qualitative bodily shift gazing into his/her inner territory to reach behind a linguistic and/or an intellectual sense. The research finding suggests that a performer's art is to allow the animating respiration in order to facilitate and enliven his/her entire body as oneness which in turn moves his/her scene partner(s) as well as the spectator in the here and now.

• 한국조리학회지
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• 제22권6호
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• pp.61-70
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• 2016

The purpose of this study is to identify the effects of a company's response strategies (response type, communication style, and response sincerity) on customer's brand attitude and purchase intentions. A fictional Facebook fan page containing 6 separate scenarios was developed based on actual customer reviews and company responses observed on Facebook restaurant fan pages. Participants were recruited from Amazon's Mechanical Turk (MTurk). A total of 202 responses were obtained; 185 responses were analyzed after deleting insufficient responses. The results of MANOVA found that an accommodative response leads customers to have a more favorable attitude towards a brand and have stronger purchasing intentions. In addition, customers who perceive the company's response to a negative review as sincere are more likely to have a positive brand attitude and purchasing intentions, as compared to those who perceive it as either insincere or neutral.

• 한국철도학회:학술대회논문집
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• 한국철도학회 2011년도 정기총회 및 추계학술대회 논문집
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• pp.2503-2516
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• 2011

According to Railway Safety Act, Korea Transportation Safety Authority (KOTSA) has been entrusted with 'Integrated Railroad Safety Audit (IRSA) and has implemented the safety audit to the railroad operation agencies such as Korea Railroad (KORAIL) and the railroad facility management organization such as the Korea Rail Network Authority (KR Network). The target of IRSA is to establish the effective rail safety management system and to raise the safety level of the railroad operation and facility agencies by checking synthetically their performance of safety duties with sincerity according to the Railway Safety Act. Even though newly introduced IRSA is conducted smoothly, it is necessary to study the methodology and criteria of the state's safety audit system. The purpose of this paper is to improve the efficiency of IRSA by the comparative research between IRSA and other similar safety audit system and to establish the consecutive improvement concept of IRSA. Second purpose is to confirm the effectiveness of IRSA by the analysis of the relationship between audit results and the safety level of the rail operation agencies.

• Journal of Preventive Medicine and Public Health
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• 제20권2호
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• pp.270-279
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• 1987

In all enterprises of Korea employing workers more than five, employeers have a duty of conducting a periodic health screening for improvement and maintaining healthful living and working conditions of employees. The health screening is performed annually in line workers and biennially in table workers under the supervision of the government. But there are some argument to the health screening programme in view of effectiveness, efficiency, reliability and etc. In order to obtain basic reference materials for increasing the efficiency of peridoic health screening programme for workers and understand the attitude of health screening institutions and enterprises toward the periodic health screening, mail questionnaire survey was conducted in July 1987. The questionnaire sent to 950 health screening institutions. and 700 enterprises in whole land but they were returned from 254 health istitutions and 187 enterprises, which were analyzed. The results were as follows: 1) The attitude of the respondents toward the necessity and benefit of the periodic health screening was showed highly positive responses in both of screening institutions and enterprises, and it was more positive in screening institutions. The attitude toward the affirmative and the contentment was showed less positive than that of the necessity and benefit. 2) The respondent recognized may problems on regard to the screening programme. The health screening institutions lie in the state of competition with other institutions for undertaking the screening programme. 3) One of major complaints from enterprises was the lack of sincerity in performing the screening programme. They wanted more practical and reliable health screening examination rather than showy one. 4) Health screening institutions and enterprises showed some mutual contradictions in the matter of screening fee, and so the screening fee should be adjusted to the appropriate cost.

• 한국식생활문화학회지
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• 제12권1호
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• pp.41-51
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• 1997

This study examined the relationship between mothers' consciousness of diet and their infant feeding methods and weaning practices. Consciousness of diet analyzed from 17 questions concerning the attitudes and opinions of diet was classified into 6 categories using the factor analysis. These categories were the faithfulness of diet, the health-directed dietary practices, the application of health information, the application of information about food and nutrition, the sincerity to meal preparation, and dietary habits. The 400 mothers selected randomly from Wonju area were surveyed. The results obtained from the study were summarized as follows. Weaning was implemented earlier by the group with better education career and with the exact knowledge of weaning. Factors associated with infant feeding methods included some sociodemographic characteristics such as birth order, mothers' employment state and income level and mothers' effort toward faithfulness of diet. The use of health-foods and nutrient supplements were prefered by the groups used bottle-feeding method. The health condition of the infants was influenced by mother's will to carry out the health information rather than infant feeding methods and weaning foods used. Mothers who perceived the importance of diet for health and consumed more milk had healthier babies, and their dietary habits were more favorable. The subjects who self-recognized the meaning of weaning and who believed that earlier weaning was good for baby or delayed weaning was the cause of anemia and poor appetite, took advantage of the information about food and nutrition as well as prefered the health-directed dietary practices. Mothers who retried to feed the weaning food rejected by baby before, applied the dietary information to the real meal management more actively and had a more desirable dietary habits. In those cases the baby had improved health condition. Those who were interested in the meaning of weaning and the nutritious effect of weaning foods, revealed significantly higher tendency on the performance of cooking information and the more confidence to the health information from advertisement.

• 한국조경학회지
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• 제52권4호
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• pp.120-136
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• 2024

본 연구는 동아시아에서 가장 이른 시기의 원림 기록으로 꼽히는 『시경』의 「대아·영대」에 등장하고 『맹자』의 「양혜왕」 장에 언급된 영대(靈臺)·영유(靈囿)·영소(靈沼), 일명 영대 원림에 주목해 그 특성을 규명하고 조선시대 원림 실천과 관련된 인식의 양상을 논한다. 영대 원림은 유학에서 성인으로 꼽히는 주나라 문왕의 원림으로서 중국 최초의 황가원림이자 산과 물의 조합으로 구성된 역대 원림의 기본 형식으로 평가된다. 영대 원림의 특성은 『시경』과 『맹자』의 경전 본문과 주자 등이 서술한 주석, 『삼보황도』 등의 후대 문헌을 통해 구체화할 수 있다. 형식 측면에서는 높이 돋운 땅과 동물을 기르는 너른 영역, 물고기가 있는 못에 해당하는 세 공간 요소가 간결한 배치를 이루고, 기능 측면에서는 관측과 휴식이 복합되어 있으며, 상징 측면에서는 민심의 동반과 지도자의 무일(無逸)을 뜻한다는 점이 영대 원림의 특성이다. 조선시대 문헌에서 영대 원림은 주로 왕실과 관련된 사료에 등장하며 그 의미는 천체관측 기능의 관천대와 휴식·감상 기능의 원림 두 가지로 분화되는 양상을 보인다. 주자 성리학을 경유하여 주나라와 같은 고대의 이상국가를 재현하고자 했던 조선의 인물들에게 영대 원림은 왕실의 원림 실천을 경계하는 제어 장치이자 그 존재의미를 선정(善政)으로 확장하는 상징 기제로 작용하였다.

• 대순사상논총
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• 제24_2집
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• 대순사상논총
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• 제27집
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• pp.171-200
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• 2016

이 글은 전통 효(Filial Piety) 윤리와 대순진리회(Daesoonjinrihoe)의 효 윤리를 비교의 지평에서 분석한 것이다. 그동안 한국의 전통 효 윤리는 현대와 맞지 않는다는 이유로 변화를 요구받아 왔고, 그 핵심은 부모와 자식 간의 관계가 수직적·일방적인 게 아닌 수평적·상호 호혜적이어야 한다는 것이었다. 하지만 이에 대한 구체적인 이념과 대안에 대한 깊이 있는 연구는 거의 없었다. 이런 측면에서 한국의 대표적인 민족종교인 대순진리회가 근대화 이후에 전통과 현대의 충돌을 경험하면서 성장해 왔다는 점을 감안하면, 그 교리체계에서 효 윤리가 어떻게 구축되어 있는지를 관찰하는 작업은 전통 효가 현대적 감각에 맞게 어떻게 윤색될 수 있는지를 살피게 하는 하나의 좋은 사례를 제공해줄 수 있으리라 본다. 이것을 요약하면, 첫째, 유교와 대순진리회는 봉친(奉親)을 효 윤리로 삼지만, 유교는 가부장적인 봉건성에 입각하여 아랫사람의 일방적·맹목적 희생을 강조하고, 대순진리회는 어느 한쪽의 일방적인 희생을 지양하며 부모와 자식 사이의 상생(mutual beneficence)을 도모하고 있다. 이러한 차이는 유교적 효가 봉건질서를 추구하는 이념 속에서, 대순진리회 효가 새로운 종교적 세계인 후천 신세계의 원리인 보은상생과 인존(Respect For Man)의 이념 속에서 구축된 결과로 나타난 것이다. 둘째, 불교와 도교의 효는 부모 생전에 수복(壽福)을 누릴 것을 기원하고 사후에는 천도를 위해 발원하는 소극적·수동적인 것이다. 대순진리회의 효 역시 그러한 관념을 일부 포함하지만, 거기에 그치지 않고 부모 스스로가 죄를 벗고 앞길을 닦아나가도록 유도하는 것까지 효의 범주를 더 넓게 잡는다. 부모와 자식의 수행을 동시에 요구하는 이런 효 윤리는, 자식이 수행 끝에 종교적 목표를 이룬 연후 받게 되는 복록을 부모도 동시에 누릴 수 있게 하고자 하는 대순진리회 세계관 때문에 성립된다. 셋째, 유교와 대순진리회는 선령향화를 효 윤리로 삼지만, 무속적 사고를 배제한 본래 유교(성리학)적 세계관 속의 효는 향화의 대상을 비인격적 존재로, 대순진리회는 인격적 존재로 상정한다. 따라서 유교에 비해 대순진리회의 선령향화는 관념에 치우치지 않는다는 점에서 보다 현실적이다. 넷째, 유교와 대순진리회는 모두 조상들의 은혜를 갚고자 하나 그 은혜의 내용과 보은에 차이가 있다. 유교에서는 조상들이 생명을 준 존재이기에 그에 대한 감사로써 향화를 올리는 것만으로 효가 성립되지만, 대순진리회에서는 조상신들이 자손의 도성덕립을 목적으로 60년 적공(積功)으로써 생명을 주면서 동시에 수도를 하도록 독려하는 존재로 설정되어 있기 때문에 향화를 올리는 것과 더불어 수도까지 해야 효가 성립된다. 다섯째, 유교에서는 세속에서의 출세를 의미하는 입신양명이 효이지만, 대순진리회에서는 그 보다는 수도를 성공시켜 종교적 목표를 달성시키는 것이 더 큰 효로 규정된다. 여섯째, 유불도는 모두 도덕에 기반한 가족윤리로 효를 규정한다. 대순진리회 역시 그러하지만, 그 외에도 효에 종교적 구원을 위한 필수 윤리라는 위상을 더 부여한다. 왜냐하면 효의 부재는 세상을 병들게 하고 멸망케 하는 직접적인 원인이면서, 동시에 60년 동안 적공(積功)을 한 조상신들과 직접적으로 생명을 준 부모들의 은혜를 저버리는 배은이 개벽시대에는 용납되지 않는다고 보기 때문이다. 이러한 사실들로부터, 대순진리회는 자신의 독특한 사상을 바탕으로 하여 유불도의 전통 효 윤리들을 일부는 수용하고 일부는 재해석과 재창조 과정을 거쳐 윤색해 두고 있음을 살필 수 있다. 즉 대순진리회의 효는 인간 존중의 이념, 구체적으로는 보은상생과 인존(Respect For Man)사상 위에서 정립된 윤리 규정이며, 인격 완성과 도통이라는 종교적 목표에 도달하기 위한 나 자신의 수행이자 복록을 더불어 누리기 위한 부모의 일정한 수행까지 요구하는 개념으로 이해되고, 개벽시대에 구원을 받기 위한 필수 윤리라는 대단히 강화된 종교적 색채를 띠고 있는 것이라고 크게 그려 볼 수 있다는 말이다.

• 한국전통조경학회지
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• 제31권2호
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• pp.1-19
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• 2013

역사공간의 진정성 제고와 보존관리에 활용될 기초자료 제공을 목적으로 국가지정 문화재인 경상북도 소재 안동 하회마을, 경주 양동마을, 성주 한개마을 등 3개 민속마을의 외래식물 분포현황을 조사 분석한 결과는 아래와 같다. 1. 민속마을의 전체식물상은 127과 430속 614종 5아종 100변종 33품종으로 총 752분류군이 확인되었으며, 그 중에 목본식물은 263분류군(35.0%), 초본식물은 489분류군(65.0%)으로 나타났다. 하회 양동 한개마을의 전체 식물상은 각각 총 534 479 408분류군이 확인되었고, 외래식물률은 30.1 38.2 37.0%로 나타났다. 유형별로는 관상외래식물이 135분류군, 풍치외래식물이 21분류군, 경작외래식물이 64분류군 그리고 귀화외래식물이 80분류군 으로 나타나, 관상외래식물의 비율이 탁월하게 높았다. 마을별로는 하회마을 161분류군(30.1%), 양동마을 183분류군(38.2%), 한개마을 151분류군(37.0%)으로 양동마을에서 가장 높은 비율의 외래식물이 확인되었다. 2. 하회마을내 단위문화재로 지정된 고택 정원에 식재된 관상외래식물은 총 30분류군이고, 옥연정사(8분류군) 양 진당(7) 하동고택(6) 충효당(5) 등의 순으로 외래식물수가 높았으며, 백목련 능소화의 식재율이 탁월하였다. 양동마을에서는 총 51분류군이 관찰되었는데, 두곡고택(16분류군) 수졸당(14) 무첨당(13) 상춘헌고택(12) 등의 순으로 나타났으며, 수국 불두화 상사화 등의 출현율이 높았다. 그리고 한개마을의 관상외래식물은 총 62분류군으 로 진사댁(35분류군), 교리댁(25) 한주종택(20) 하회댁(16) 등의 순이었으며, 골담초 뚝향나무 백목련 불두화 산당화 등의 출현률이 높았다. 3. 정원 외부를 살펴보면 하회마을에서는 만송정 숲 하부에는 환경부 지정 생태계교란식물인 돼지풀이 높은 우점도로 생육하고 있어, 겸암정사 인근의 가시박과 함께 제거대책의 마련이 시급하다. 또한 만송정숲 주변 낙동강 하상으로는 아까시나무림과 양버들군락 등의 풍치외래식물이 하안식생으로 띠숲을 이루고 있다. 양동마을에서는 마을 안길에 자연 발생한 가죽나무군락과 아까시나무와 족제비싸리가 비향토식생경관으로 인지된다. 또한 한개마을 외곽에 산발적으로 분포하는 가죽나무와 아까시나무의 세력 확산이 문제점으로 드러났다. 민속마을 간 발생 외래식물의 유사도는 47.0~48.6%로 이와 같은 이유는 연구대상지가 모두 경상북도에 위치하여 있는 관계로 식물의 생육조건이 유사하며, 관상용으로 판매되는 외래식물이 제한적이기 때문으로 판단됨에 따라 외래식물에 대한 마을별 관리대책과 공통 관리대책의 병행이 요구됨을 암시하였다.