• 복식문화연구
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• 제10권2호
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• pp.160-177
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• 2002

Wedding ceremony is a most basic and significant rite of religion. Clothing fur the ceremony is also assumed religious in essence. Thus this study focuses on ideas and religious qualities implied in wedding dresses for women in the latter period of Chosen. Among those wedding dresses for women in the public class, in this study, Yeom-Eui(염의), Won-Sam(원삼) in green and Hwal-Ot(활옷) are discussed. Yeom-Eui seemed preferred by only some of the nobel class who still considered manners and customs as very important. The rest people often wore a brilliant Hwal-Ot rather than Yeom-Eui under influences of a loosened social position system and sumptuous moods. Since a wedding is the reflection of social condition and at the same time a religious rite, the above mentioned difference in wedding dresses between the class of scholars obsessed with Confucianism and the rest public seems attributable to differences in values and religious views between the two groups. Of course, Hwal-Ot was also transmitted from the Chinese nation of Tang, so it complied with a contemporary flunkeyism about Chinese culture. Won-Sam and Hwal-Ot were designed with patterns representing the very significance of wedding and those wishing worldly blessings more children and more sons, longevity and wealth and prosperity. The fact that wishes of more children and more sons were more often implied by patterns of wedding dress in the latter Chosen indicates the legitimate oldest son-oriented patriarchical family system at that time influenced to such contemporary dresses. Meanwhile, those patterns used for Won-Sam and Hawl-Ot were influenced mainly by Confucianism, but sometimes based on Buddhism and Taoism. It suggests that the Chosun dynasty emphasized Confucian manners and customs to restore previous values which had been about to be collapsed since wars with the Chinese Ching and Japan, but nevertheless in the public class, Buddhism and Taoism were more deeply prevailed. This was supported by patterns and colors shown in wedding clothing.

• 대한간호학회지
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• 제21권3호
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• pp.396-417
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• 1991

In order that nursing care an essential quality of nursing practice be acceptable and satisfying, it is necessary that client's culture be respected and that nursing practice be appropriate to that culture. Since cultural elements are an important influence on health practices and life patterns related to medical treatment, recovery from and prevention of disease, nurses need to have an understanding and knowledge of social and cultural phenomena to aid in the planning of nursing interventions. To understand the health practices surrounding health and illness, the health beliefs and practices of both folk and professional healing systems should be ascertained. Cultural data are required to provide care of high quality to clients and to reduce possible conflict between the client and the nurse. It is nursing's goal to provide clients from various cultures with quality nursing care which is satisfying and valuable. The problem addressed by this study was to identify Korean health practices which would contribute to the planning of professional caring practice with the culture : ultimately this study was intended to make a contribution to the development of the science of nursing. The concrete objectives of this study were ; 1) to identify Korean health practices, 2) to interpret the identitial health practices through traditional cultural thought, and 3) to compare the Korean health practices with those of other cultures. The investigator used the ethnosceintific approach outlined by spradly in a qualitative study. To discover ancestral wisdom and knowledge related to traditional health practeces, the subjects of this study were selected from residents of a small rural mountain village in south west Korea, a place considered to be maintaining and transmitting the traditional culture in a relatively well -preserved state because of being isolated from the modern world. The number of subjects was 18, aged 71 to 89. Research data were collected from January 8 to March 31, 1990. Five categories of health practices were identified : “Manage one's own mind”, “Moderation in all thing”, “Live in accord with nature”, “Live in mutuality with others”, and “Live to the best of one's ability”. Values derived from these ways of thinking from Confucianism, Taoism and Buddhism help fashion a traditional way of life, examplified by the saying “Benifience to all”. Korean thought and philosophy is influenced primerily by Confucianism, Confucian principles of ethics, embedded deeply in the peoples' minds, form the idea that “heaven and human being are intimately united” based on concept that “heaven is, so to speak, reason”. Twoe Gae's theory of existential subjectivity develops the concept of self which is the basis of the spirit of reverence in modern Confucian philosophy. The human md is granted from heaven out of the idea of matter, and what control the mind is the spirit of reverence. Hence the idea of “The primacy of the mind" and provided that one should control one's own mind. The precepts of duty to parents, respect for elders and worship of ancestors, and moderation in all behavior put a restraint on life which directed that one live earnestly according to Nature's laws with their neighbors. Not only Confucianism, but also Buddism and Taoism have had an important effect upon these patterns of ideas. When compared with western culture, Korean health practices tend to be more inclusive, abstract and intuitive while westerner health practices found to be mere concrete, practical and personal. Values and beliefs based and pragmatism and existentialism infuence western civilization, Ethical values may be founded on utilitarianism, which considers what is good for the persons in their circumstances as the basis of conduct and takes a serious view of their practical lives including human aspirations rather than an absolute truth. These philosophical and ethical ideas are foundations for health practices related to active, practical and progressive attitudes. This study should be enable nursing not only to understand clients as reflections of the traditional culture when planning nursing practice, but to dovelop health education corresponding to cultural requiments for the purpose of protection against disease and improvement of health, and thus promote sound health practice. Eventually it is hoped that through these processes quality nursing care as the central idea of the science of nursing will be achieved.

• 한국수학교육학회지시리즈A:수학교육
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• 제24권2호
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• pp.48-73
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• 1986

Though the tradition of Korean mathematics since the ancient time up to the 'Enlightenment Period' in the late 19th century had been under the influence of the Chinese mathematics, it strove to develop its own independent of Chinese. However, the fact that it couldn't succeed to form the independent Korean mathematics in spite of many chances under the reign of Kings Sejong, Youngjo, and Joungjo was mainly due to the use of Chinese characters by Koreans. Han-gul (Korean characters) invented by King Sejong had not been used widely as it was called and despised Un-mun and Koreans still used Chinese characters as the only 'true letters' (Jin-suh). The correlation between characters and culture was such that, if Koreans used Han-gul as their official letters, we may have different picture of Korean mathematics. It is quite interesting to note that the mathematics in the 'Enlightenment Period' changed rather smoothly into the Western mathematics at the time when Han-gul was used officially with Chinese characters. In Koryo, the mathematics existed only as a part of the Confucian refinement, not as the object of sincere study. The mathematics in Koryo inherited that of the Unified Shilla without any remarkable development of its own, and the mathematicians were the Inner Officials isolated from the outside world who maintained their positions as specialists amid the turbulence of political changes. They formed a kind of Guild, their posts becoming patrimony. The mathematics in Koryo significant in that they paved the way for that of Chosun through a few books of mathematics such as 'Sanhak-Kyemong', 'Yanghwi-Sanpup' and 'Sangmyung-Sanpup'. King Sejong was quite phenomenal in his policy of promotion of mathematics. King himself was deeply interested in the study, createing an atmosphere in which all the high ranking officials and scholars highly valued mathematics. The sudden development of mathematic culture was mainly due to the personality and capacity of king who took anyone with the mathematic talent into government service regardless of his birth and against the strong opposition of the conservative officials. However, King's view of mathematics never resulted in the true development of mathematics perse and he used it only as an official technique in the tradition way. Korean mathematics in King Sejong's reign was based upon both the natural philosophy in China and the unique geo-political reality of Korean peninsula. The reason why the mathematic culture failed to develop continually against those social background was that the mathematicians were not allowed to play the vital role in that culture, they being only the instrument for the personality or politics of the king. While the learned scholar class sometimes played the important role for the development of the mathematic culture, they often as not became an adamant barrier to it. As the society in Chosun needed the function of mathematics acutely, the mathematicians formed the settled class called Jung-in (Middle-Man). Jung-in was a unique class in Chosun and we can't find its equivalent in China or Japan. These Jung-in mathematician officials lacked tendency to publish their study, since their society was strictly exclusive and their knowledge was very limited. Though they were relatively low class, these mathematicians played very important role in Chosun society. In 'Sil-Hak (the Practical Learning) period' which began in the late 16th century, especially in the reigns of Kings Youngjo and Jungjo, which was called the Renaissance of Chosun, the ambitious policy for the development of science and technology called for. the rapid increase of he number of such technocrats as mathematics, astronomy and medicine. Amid these social changes, the Jung-in mathematicians inevitably became quite ambitious and proud. They tried to explore deeply into mathematics perse beyond the narrow limit of knowledge required for their office. Thus, in this period the mathematics developed rapidly, undergoing very important changes. The characteristic features of the mathematics in this period were: Jung-in mathematicians' active study an publication, the mathematic studies by the renowned scholars of Sil-Hak, joint works by these two classes, their approach to the Western mathematics and their effort to develop Korean mathematics. Toward the 'Enlightenment Period' in the late 19th century, the Western mathematics experienced great difficulty to take its roots in the Peninsula which had been under the strong influence of Confucian ideology and traditional Korean mathematic system. However, with King Kojong's ordinance in 1895, the traditional Korean mathematics influenced by Chinese disappeared from the history of Korean mathematics, as the school system was hanged into the Western style and the Western mathematics was adopted as the only mathematics to be taught at the Schools of various levels. Thus the 'Enlightenment Period' is the period in which Korean mathematics shifted from Chinese into European.

• 한국수학사학회지
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• 제2권1호
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• pp.91-105
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• 1985

Though the tradition of Korean mathematics since the ancient time up to the "Enlightenment Period" in the late 19th century had been under the influence of the Chinese mathematics, it strove to develop its own independent of Chinese. However, the fact that it couldn't succeed to form the independent Korean mathematics in spite of many chances under the reign of Kings Sejong, Youngjo, and Joungjo was mainly due to the use of Chinese characters by Koreans. Han-gul (Korean characters) invented by King Sejong had not been used widely as it was called and despised Un-mun and Koreans still used Chinese characters as the only "true letters" (Jin-suh). The correlation between characters and culture was such that , if Koreans used Han-gul as their official letters, we may have different picture of Korean mathematics. It is quite interesting to note that the mathematics in the "Enlightenment Period" changed rather smoothly into the Western mathematics at the time when Han-gul was used officially with Chinese characters. In Koryo, the mathematics existed only as a part of the Confucian refinement, not as the object of sincere study. The mathematics in Koryo inherited that of the Unified Shilla without any remarkable development of its own, and the mathematicians were the Inner Officials isolated from the outside world who maintained their positions as specialists amid the turbulence of political changes. They formed a kind of Guild, their posts becoming patrimony. The mathematics in Koryo is significant in that they paved the way for that of Chosun through a few books of mathematics such as "Sanhak-Kyemong, "Yanghwi - Sanpup" and "Sangmyung-Sanpup." King Sejong was quite phenomenal in his policy of promotion of mathematics. King himself was deeply interested in the study, createing an atmosphere in which all the high ranking officials and scholars highly valued mathematics. The sudden development of mathematic culture was mainly due to the personality and capacity of King who took any one with the mathematic talent onto government service regardless of his birth and against the strong opposition of the conservative officials. However, King's view of mathematics never resulted in the true development of mathematics per se and he used it only as an official technique in the tradition way. Korean mathematics in King Sejong's reign was based upon both the natural philosophy in China and the unique geo-political reality of Korean peninsula. The reason why the mathematic culture failed to develop continually against those social background was that the mathematicians were not allowed to play the vital role in that culture, they being only the instrument for the personality or politics of the King. While the learned scholar class sometimes played the important role for the development of the mathematic culture, they often as not became an adamant barrier to it. As the society in Chosun needed the function of mathematics acutely, the mathematicians formed the settled class called Jung-in (Middle-Man). Jung-in was a unique class in Chosun and we can't find its equivalent in China of Japan. These Jung-in mathematician officials lacked tendency to publish their study, since their society was strictly exclusive and their knowledge was very limited. Though they were relatively low class, these mathematicians played very important role in Chosun society. In "Sil-Hak (the Practical Learning) period" which began in the late 16th century, especially in the reigns of King Youngjo and Jungjo, which was called the Renaissance of Chosun, the ambitious policy for the development of science and technology called for the rapid increase of the number of such technocrats as mathematicians inevitably became quite ambitious and proud. They tried to explore deeply into mathematics per se beyond the narrow limit of knowledge required for their office. Thus, in this period the mathematics developed rapidly, undergoing very important changes. The characteristic features of the mathematics in this period were: Jung-in mathematicians' active study an publication, the mathematic studies by the renowned scholars of Sil-Hak, joint works by these two classes, their approach to the Western mathematics and their effort to develop Korean mathematics. Toward the "Enlightenment Period" in the late 19th century, the Western mathematics experienced great difficulty to take its roots in the Peninsula which had been under the strong influence of Confucian ideology and traditional Korean mathematic system. However, with King Kojong's ordinance in 1895, the traditonal Korean mathematics influenced by Chinese disappeared from the history of Korean mathematics, as the school system was changed into the Western style and the Western matehmatics was adopted as the only mathematics to be taught at the schools of various levels. Thus the "Enlightenment Period" is the period in which Korean mathematics sifted from Chinese into European.od" is the period in which Korean mathematics sifted from Chinese into European.pean.

• 한국식생활문화학회지
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• 제3권3호
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

• 대중서사연구
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• 제26권2호
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• pp.221-247
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• 2020

이 논문은 소설 『토지』의 주요 무대이자 작중인물들의 삶에 새겨진 원체험 공간인 평사리의 의미를 진단하고 <토지> 콘텐츠 플랫폼으로서의 평사리의 방향성을 제안한다. 소설 속 가상공간인 평사리는 원작의 배경지에서 출발하여 하동군의 대표 문화 공간으로 현재 자리매김하고 있다. 그런데 이 공간의 방문자들이 자기만의 장소성을 체험하기 위해서는 문화체험형 콘텐츠로 재탄생할 필요가 있다. 원작에서 평사리는 이상적 공동체이자, 수난과 개척이라는 한국 근대사의 축도로 존재한다. 그러므로 이러한 의미를 살려 유교문화, 여성의 노동문화, 무속문화를 보여주는 문화체험공간을 마련하여 방문자들의 체험을 이끌어내야 한다. 아울러, 평사리 재편의 동력이 된 변용작품들과 연계하여 앱을 개발하고, 증강현실을 이용한 교육과 체험 공간을 웹에 마련한다. 디지털과 현실의 이러한 교호작용은 원작이나 변용작품들의 의미를 사유하게 하는 동시에 방문자들이 저만의 장소성을 확보하는데 기여한다. 또한 이를 통해 평사리는 한국문화와 삶의 의미를 사유하는 문화체험 콘텐츠 플랫폼으로의 진화가 가능하다. 이 글은 '의미 있는 장소들의 지리'를 위한 평사리의 공간 기획 방향성을 제언한다는 점에 그 의미가 있다. 또한 문학 작품 원작의 상상 공간이 현실의 공간을 어떻게 재편해 왔는지를 보여줌과 동시에 문학작품의 미디어 콘텐츠화와 문화예술산업 지형 구축에도 시사점이 있다.

• 한국전통조경학회지
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• 제30권1호
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• pp.113-124
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• 2012

별서정원은 동양적 자연관과 유교적 정치상황이 맞물려 조선시대 사대부 사이에 성행하였던 우리나라의 독특한 조경양식이라 할 수 있다. 특히 경상도에는 경관이 수려한 낙동강과 그 지천의 주변에 주자학의 가르침을 따르며 살다간 선비들의 흔적을 엿볼 수 있는 별서정원과 별서를 경영하고 즐겼던 사대부들의 행장, 그들의 시문과 정자기 등이 전해진다. 경상북도 풍기에 위치한 금선정 일원은 퇴계 이황의 대표적 제자이자 목민관이었던 금계 황준량(1517-1563)의 별서지다. 금양정사는 황준량의 수양처였으며 금선정은 일찍 세상을 떠난 황준량을 위해 스승과 제자가 지은 정자이다. 금선정이 위치한 금선계곡은 풍광이 아름다우며 금선계곡을 따라 펼쳐진 소나무숲은 금선정 일원의 풍광을 더욱 아름답게 한다. 금선정은 빼어난 자연풍경뿐 아니라 황준량과 관련된 문헌과 이야기가 전해진다. 본 연구는 금선정의 명승적 가치를 규명하고자 금선정의 주변현황, 지형 식생 수계 조사를 통하여 자연환경과 황준량과 이황의 '금계집', 류운룡의 '금계집', 홍경렴의 '금계정사중수기' 등 인문환경을 분석하였다. 분석 결과 경관적으로 금선계곡(금계계곡) 일원은 금선정의 정자와 전면의 맑은 계류와 소나무 숲이 아름다운 조화를 이룬 뛰어난 경관미를 지니고 있으며 '금계집'과 같은 문집의 시문에서 '아름답다'와 '명승'이라는 용어를 사용한 점과 계곡 주변에 모임의 장소였던 역사문화경관을 살펴볼 때 명승자원으로써 가치가 충분하다. 최근 들어 별서명승의 문화재지정 사례가 증가되고 별서정원의 명승적 가치를 인정받고 있다. 따라서 본 연구를 통해 금선정 일원이 별서명승으로 지정할 수 있는 준거를 마련하고자 하였다.

• 무역상무연구
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• 제68권
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• pp.197-218
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• 2015

China is a land of guanxi, everything is connected with guanxi. China has a business culture based on guanxi connections underpinned by strong Confucian ethics. However, there are some reasons why it is difficult for western companies to run businesses in China. Firstly, foreign firms lack the understanding and experiences necessary for doing business in China. They don't know the absence of alternatives is one of reasons that guanxi is so powerful in Chinese society. Secondly, there are many misconceptions about guanxi. It is easier for many foreign scholars or businessmen to equate guanxi with corruption due to the ambiguity of guanxi. Thus, if a foreign enterprise possesses guanxi, it can be a source of competitive advantage for doing business due to lack of law systems for anti-corruption activities in China. Furthermore, it is gaining increasing importance not only in Business to Government(B2G) but also in Business to Consumers(B2C) relationships. Therefore,managers should pay great attention to the proper use of guanxi instead of being involved in corrupt behaviours because now the governments hold a strong attitude against corruption. In particular, establishment of working guanxi through red envelops(basically giving money) or illegal gifts can cause a great problem for both parties, which were naturally accepted among most government officials and businessmen until recently.

• 한국도서관정보학회지
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• 제43권1호
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• pp.417-438
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• 2012

이 연구는 현재의 전라남도 지역의 인쇄문화를 파악하는 연구의 일환으로 수행되었다. 일찍이 고려시대부터 서적을 간행했던 나주에서는 조선시대에 89종이 간행되었다. 조선시대 중종조 이후부터 서적간행이 활발해졌고 특히 16세기와 19세기에 간행활동이 두드러졌다. 조선전기에는 유가류, 후기에는 별집류와 계보류의 서적이 많이 간행되었다. 조선전기의 간행의 주제는 왕명에 의한 경우와 관찰사나 목사 등 지방관의 의지, 개인 등이었는데 후기로 갈수록 개인이나 문중이 문집과 족보를 발간하는 경향으로 변화하였다. 또한 전기에는 대부분 목판본으로 간행하였으나 후기에는 목활자의 사용이 점점 대중화되었다.

• Architectural research
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• 제3권1호
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• pp.21-27
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• 2001

This study addressing the underlying strategies for Andong municipal museum complex development is in timely view that Andong has obtained a worldwide reputation as a treasury of traditional Korean Confucian culture. Thus far, there has been a tendency that various local museums are proposed to meet architectural aspirations architects and users commonly hold. Overall, though, the major role they play in making overall city image has not been considered in a systematic manner. Based on Lee's (2001) two previous studies, this study summarized the utility of cognitive distance and cognitive map concepts, which are proposed by Kevin Lunch (1976) to evaluate city image, in planning Andong municipal museum complex (AMMC). Sample is stratified into city residents and outsiders, and also into the general public and design-related professionals to see if there is any group difference in constructing their mental image. Three major findings are obtained. First, familiarity, so-called the degree of knowing, is the function of the length of stay in a designated area. That is, the longer people stay in Andong, the more likely they are familiar with its overall environmental aspects. Second, mental proximity of Andong municipal museum complex relative to existing cultural landmarks is closely related to the degree of how people value those landmarks in terms of their significance. Dosan Seowon and Hahoe folk village are most highly valued, which means higher proximity. Third, functional diversity turned out to be the most important design dimension, while display mechanism are least valued. Cognitive simulations of this sort are meaningful in that projected composite image might be a rough first approximation of true public image.