• Korean Medical Education Review
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• v.9 no.2
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• pp.57-66
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• 2007

Purpose How can be a great doctor with excellence and ethics? In this study, I wanted to find out the characteristics of human environment to make a great doctor. Methods: First, I researched factors and construct of the human environment. So I conceived a model for analyzing human environment with two construction model : Howard Gardner's System Model and Bron-fenbrenner's ecological systems model. Second, I analyzed the life of the Oliver R. Evison M.D. and Ki Ryu Jang M.D. Oliver R. Evison was the pioneer of medicine of Korea and establisher of the Severance Hospital and medical college. Dr KiRyu Jang, who was called 'Schweitzer of Korea', was a good doctor of the poor and weak patients in Korea. Third, I tried to find out a new human environment model to make a great doctor. Results One model for analyzing human environment was made of relationship based on emotion. relationship teaching knowledge and skill, and relationship communicating on value. In the light of analyzing of two great doctors. Oliver R. Evison M.D. and KiRyu Jang M.D, I found out special interrelationship, Hardie, Allen, Severance for Evison, Kyosin Kim, Kyucheol Choi etc. for Ki Ryu Jang These special people were religious actors or social thinkers. Conclusions: To be a great doctor to excel and innovate medical field, medical students should have the chance to meet with people based on religious, ethical and social action, discuss on value across social fields, and can construct the idea to make and realize higher value of medical action. In sum, another important human environment for medical students would be a person who could be communicate with true value.

• International Area Studies Review
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• v.13 no.3
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• pp.873-896
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• 2009

China's the resource diplomacy towards Africa as successful results that are difficult to find precedents even within the world's diplomatic community. These results was after having its first diplomatic contact with Africa, during the Bandung Conference of 1955, China supported the armed independence movement of each colony in Africa. These several material and immaterial ad and sacrifice continued for over half a century and they could be see as the products of the Cold War that was created. The importance of the argument, how did and international relation that began as an idea extend into the spheres of politics and economics, has resurfaced. With this objective, the purpose of this research is to understand the initial stages of Chinese versus African policies that started with the first official contact between China and Africa, centered on the 1995 Bandung Conference and the 1957 Afro-Asian People's Solidarity and Study the development of the ensuing relationship.

• The Korean Nurse
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• v.33 no.4
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• pp.86-98
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• 1994

We have examined the development and conceptual definition of shamanism and divination through significant characteristics of various illnesses. However, the terrminology has been inconsistent and its real conceptual meaning is not well defined. Divination is a historically dominant religious practice which represents the core of Korean folk culture. Despite prevalent prejudice toward its primitive nature, we cannot deny its profound relationship to our unconscious, especially our reliance on its religious role whenever we face crisis or conflict. It is therefore appropriate to use the term divination in this context. Shamanism originated as humanity's oldest mode of communication with divine - a religion, The shaman is not a sorceress but a priestess, a healer, a spritual guide, a leader, a mystic, traditionally having a different significance from that of the contemporary diviner or "shaman". The traditional concept of illness has been profoundly altered to serve new functions: while the shamanistic view is based upon spiritual abduction, divination on the other hand invokes concepts of spiritual invasion phenomena such as spirit intrusion, taboo violations, soul loss, object instrusion, deviations from the appropriate spiritual path besiegement, and curess or predestination (the idea that the sufferer is born with his fate), We should therefore try to understand divination from a more holistic point of view, rather than attempting to fit it into the standrd medical illness. We must recognize divination as a phenomenon within our culture, since most people have a mixed conception of illness arising from a combination of divinational and modem concepts, Since divination's humanistic approach is ingrained in our people, to irresponsibly ignore the spiritual aspects of treatment would exert a negative influence on our culture, Especially now, while attraction is focused on Korean culture and its influence on every aspect of our livies, it is important for nurses to expand our horizons in order to create a way of nursing more suitable to Korean culture. Increased importance is now being given to the opinions of patients themselves about their own illness and health, so nurses should seek to understand how patients accept their illness and what particular kinds of help they expect to receive. Consequently, an understanding of traditional divinations will enable us to utilize these characteristics on the job in order to enhance nursing care.

• Korean journal of communication and information
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• v.71
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• pp.33-51
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• 2015

In South Korea, the community building projects and so-called 'community businesses' are recently regarded as one of the popular issues for the local people and social activists. The project seems to be a miracle resolution for various social matters such as the deteriorating welfare, health care, security system and the worsening income problem, etc. But these promising social discourses and practices which encourage to build communities are not only constructing 'good governance' for the sound cooperation between the state and civil society, but also allowing government technologies to manage and regulate civil society and citizens. This irony of building community is not yet thoroughly considered. The aim of this article is to ask 'Is building community good for all of people?'; 'How does community guarantee the freedom of people who participate in?'. The reflection for community in South Korean Society has related to The May 18-community in Gwangju. The May 18-community is a keystone for understanding the ethos and pathos of community. This study tries to unravel the relation between the May Uprising and the idea of community throughout affects and hearts of participants. The lived experience and testimony of the people of Gwangju in May, 1980, reveals that community should not be in an order and an notion of security. Examining hearts of members of 'whatever community' in the May Uprising is essential to imagine a new form of community which incorporates liberation and freedom as its base.

• The Journal of the Convergence on Culture Technology
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• v.4 no.3
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• pp.41-50
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• 2018

The present article focuses on the cultural arts, the role and functions of people as intermediate to carry out the revitalization of memory. Most of the basic cultural activities and events sparked from the cardinal point of the democratization of Gwangju and the interwoven relationships this created. In other words, the events leading to Gwangju democratization movement have derived from democratic culture and art and they contributed to change and influence South Korea's revolutionary movements. As far as clarifying the concept of culture is concerned, the idea of culture is too wide to encompass it so we aim to narrow it down to the special events of 5.18 democratization movements which launched the national transformation of the cultural stage and the development of democracy in South Korea. Through this, the movement of popular culture and popular arts fostered the revolution of society. Moreover, the value of the 5.18 movement for democratization stems from democracy, human rights, the universal value of peace and so many efforts were made by popular artists until it became upgraded as a national commemoration day. Raising the people's awareness that culture could change the course of history is still necessary so that popular art and culture play a central role in people's lives. In order to fulfill the people's inherent hope it is necessary to promote aesthetic values and a continuous revolution in societal practices.

• Journal of the Korea Convergence Society
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• v.5 no.1
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• pp.29-34
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• 2014

It appeared with the development of IT skills to help the social network SNS(Social Network Service) on the online form. Many people around the world and in the business environment changes is the emergence of social networks are bringing. And the rapid development of the idea, but are insignificant for the security threats that are used by many people in many companies, and social network services. In addition, although it is true that this connection is increased from the number of mobile machines to the development of M2M, that is not recognized for that vulnerability. To evaluate and identify vulnerabilities against security threats and countermeasures for the SNS access the social network on the M2M After looking for privacy and in the present.

• The Journal of Art Theory & Practice
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• no.10
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• pp.47-61
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• 2010

What is Art on the street? Is it a series of artworks or activities performed on the street? In other words, does "art on the street" refer to "Street Art" such as street performance, happening, graffiti, or wall-painting, or does it refer to "Street Furniture" which is related to "City Design" or "Environmental Design"? In a formal sense, they all belong to Art on the street. However, in this paper, I would like to use Art on the street in an even broader sense. To me, " the street" is a metaphor of "environment." Thus Art on the street is the art related to environment; it is an environment art. Art on the street attests the expansion of the concept of art and shows a new possibility of contemporary art. It is a promising new concept of art, but we cannot ignore the misapplication of the concept that we can find at the crossroad of Art on the street and "city beautification." Of course, Art on the street can and sometimes needs to beautify the city. However we still need to ask how to contribute to the city beautification with Art on the street and how to validate such a practice. City space is, most of all, a space that people live in. It sounds a cliche, but it is worth repeating to better understand Art on the street. When we consider the city space in terms of its system or organization, we often overlook that it is the space in which people live, and which people create. Art on the street concerns not the city itself, but the space in which people live and make relations for each other. Without taking this into account, Art on the street becomes a mere means to' embellish' the city and falls prey to the logic of capital. In this paper, I critically reviewed the problems such as City Development, Spectacularization, City Environmental Design, Public Interest and City Museum. I intended to emphasize that Art on the street is produced in the cultural space of city, but it also tends to break the mold of the cultural space and seeks a new possibility. Some might argue that my claims are unrealistic because Art on the street is not an idea but a practice. While humbly accepting the objection, I hope my critical suggestions guide a more productive direction to continue our discussions of Art on the street.

• The Journal of the Korea Contents Association
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• v.19 no.7
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• pp.110-119
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• 2019

is a movie about the frustration and the despair of young people in Korean society today. It is different from the previous Lee Chang-dong's film in that it provides the main character's perception and feelings about the world as the ultimate cause of the protagonist's actions. Lee Chang-dong's characters begin to change from . The main character of Burning goes one step further. He seems to believe that the main character's only weapon to overcome the logic and constraints of reality is obsessive and compulsive behaviors. Unlike previous movies, the character in Burning is a person who practices awareness and proves his character through action. I will analyze characters in to suggest the change of film form. Especially I will look at how the character's actions and the writer's own voice can meet and what results it bring about in this movie. It will lead to his changes in film form and an idea on the young people in Korean society today.

• Lingua Humanitatis
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• v.5
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• pp.75-92
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• 2003

One of the distinctive features of Korean language is that it has a fine hierarchical regimentation of language uses, perhaps finer than English, Chinese or Japanese. If English language uses have a hierarchical structure they are to be thick. You may respond to any of your male colleagues often by saying either "Yes, Sir" or "Yes, John". But Korean speakers attend to the One grades of differences of social positions of a speaker and a hearer and they show the respect of the difference by adding or dropping relevant suffixes of verbs which Korean language has developed. For example, one yew difference would affect how you choose a suffix of verbs you use to speak to your hearer and two year difference often leads to the adoption of still another fitting suffix of the same verb. One year criterion works not only in 3my barracks, school dormitories but also in government offices. business sectors. Korean speaking people have been taught to use this finely regimented hierarchical language. I try, in this paper, to develop the idea that hierarchical regimentation of Korean language uses is not humane. 1 of for the main argument for the thesis as what follows: How could one justify the hierarchical regimentation of a language like Korean\ulcorner Only if there is an essential structure in which the fine grades of differences of social positions of all the people are distinct; The essentialism here involved is not plausible. And I may add that language is to be used fur the purposes of communication, rationalization and expression. If true, language use is a genuine art of liberation or humanization. Any overt hierarchical language tends to damage those purposes and more to enforce those oppressive elements already existing in the community. Then, a hierarchical language is to defeat its own purpose.

• Journal of the Korean Society of Food Culture
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• v.22 no.6
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• pp.783-793
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• 2007

The purpose of this research was to investigate consumers' awareness and perception of the noble family food to popularize it. A total of 1,100 subjects lived in Seoul area participated in Web-based survey. Thirty eight percents of the participants were not even aware that there exists the noble family food and overall 63% of the participants merely have the idea of what the noble family food is. The impressions of the noble family food varied widely. Some of them were positive as the noble family food seems good for health and some were negative as it is not easy to cook. The results showed that many people are not interested in noble family food, however, there was a high behavioral intention to have it in their future meal plan. Participants responded that noble family food had not fully developed yet (mean=4.08), but it had potential to be world-wide excellent (mean=3.95). There was significantly high scored response that the noble family food should contain sanitary cooking process to popularize it (mean=4.16). Also participants addressed that it was necessary to use public relations through mass media (mean=4.02), and it required appropriate educational approach to the noble family food (mean=4.02). In addition, people perceived that traditional custom and the noble family foods were jointly connected by cultural events. On the other hand, there were low scored responses on developing of noble family food as a processed food to be generally accessible in daily life. In conclusion, the importance of public relations should be emphasized to popularize the noble family food. Also, increasing the number of places that sell noble family food would help to popularize it.