• 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.

• International Journal of Computer Science & Network Security
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• 제22권9호
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• pp.353-357
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• 2022

This article identifies the problems and substantiates the directions for the development of distance learning technologies in the training of personnel. An example of using digital media to create a remote access laboratory is given. The article is devoted to the definition of the main aspects of the organization of distance education. Rapid digitization, economic, political and social changes taking place in Ukraine necessitate the reform of the education system. First of all, it concerns meeting the educational needs of citizens throughout their lives, providing access to educational and professional training for all who have the necessary abilities and adequate training. The most effective solution to the above-mentioned problems is facilitated by distance learning. The article analyzes the essence and methods of distance learning organization, reveals the features of the use of electronic platforms for the organization of this form of education in different countries of the world. The positive characteristics of distance learning are identified, namely: extraterritoriality; savings on transport costs; the interest of modern youth in the use of information tools in everyday life; increase in the number of students; simplicity and accessibility of training; convenient consultation system; democratic relations between the student and the teacher; convenience for organizations in training their employees without interrupting their regular work; low level of payment for distance education compared to traditional education; individual learning pace; new teacher status. Among the negative features of online education, the author refers to the following problems: authentication of users during knowledge verification, calculation of the teacher's methodological load and copyright of educational materials; the high labor intensity of developing high-quality educational content and the high cost of distance learning equipment; the need to provide users with a personal computer and access to the Internet; the need to find and use effective motivation mechanisms for education seekers.

• 한국실내디자인학회논문집
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• 제26권3호
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• pp.34-44
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• 2017

Korean-Japanese architect Itami Jun that proceeded with primeval architecture based on analogue ideas in the digital era realizing nomad architecture is delivering a totally different meaning in the modern time. Not like the Japanese architectural community equipped with rich technologies showed state-of-the-art architecture after 1980s, Itami Jun' formative consciousness intending to assimilate nature from the original position of things is thought to have started from the relationship with Korean-Japanese painters leading MONO-HA desiring to look at the world as it is and approach the source of existence. The purpose of this study is to analyze the spatial characteristics from the viewpoint of 'Theory of Meeting' which is the essence of the work theory of Lee UFan that made the theoretical foundation of MONO-HA to understand Itami Jun's architectural space in the ideological aspect. Although the characteristics of marginal men appearing in Itami Jun's architectural space as others located on the boundary between Korea and Japan, art and architecture, and functions are valuable research objects, they have not been studied in the aspect of source, so it is needed to research his works and the source of the spatial ideas that led his works. Based on Theory of Meeting claiming that the world becomes the place of experience by the medium of objet which is the structure of meeting, and that human beings can meet the truly opened world by self-awareness through body, the expressive characteristics of Itami Jun's interior space was analyzed. As a result of the analysis, it turned out that Itami Jun's interior space actively expressed Theory of Meeting on the unity of structure and space, and on the trans-boundary by the medium of objet. Conclusively, this study suggests that, in the reality of the modern interior design full of technology-intensive designs, analogue approach moving in the opposite way from technologies could be a better expressive method of design delivering the fundamental human emotions.

• Archives of Plastic Surgery
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• 제44권3호
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• pp.251-256
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• 2017

The most important environment of human being is the human being itself. So we have been sensitive to the appearance of ours and others at the same time. This writing aims for locating origins of the face and discerning differences [1] between the face of humans and those of other animals [2]. The face assumes a substantial significance not merely as a body function, but, above all, a means of expressions and features being looked at. The face is an important means of communication to humans as social animals. Knowledges about the various faces of the face are useful to become a efficient specialist as an extensive generalist because the face is a regular patron to the plastic surgery. The face in Korean consists of two elements of eol (the soul or the mind) and gul a residing place). When Wittgenstein says "the face is the soul of the body," his semantics corresponds to the Korean meaning. The meaning of the face in Korean is summed up in five ways. (1) the head or the front of the face with the eye, the nose and the mouth, (2) reputation or honor, (3) the general description of the psychological state, such as "the face of sadness", (4) a figure person representing a particular area, such as "Sun Dong-yul is the face of the Korean baseball community," (5) the primary imagery of the things and the event, such as "He is the face of the 4.19 Revolution." As such, the word "face", referring to a body part, extends its usages in a wide variety of contexts. What image do you convoke when you think of a person? With rare exceptions, you are most likely to invoke the face of the person. The face has come to be a byword for one's reputation or honor, and a pronoun for an expression of the essence of the thing and the event. This is presumably true of other languages. That is because human beings are equipped with the universal rule of language. A comprehensive understanding of the face is a must for cosmetic surgeons whose main responsibility is to sculpt and repair the face (Fig. 1).

• 동의생리병리학회지
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• 제16권5호
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• pp.881-887
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• 2002

This treatise is written in order to solve the important contradiction between the two theories; in oriental medicine psychological function is responsible for heart, but in western one it is responsible for brain. So we take the methods of studying in the aspects of morphological characteristics(MC) and visceral manifestation theory(VMT, 藏象論) and others about two organs-heart and brain. Brain(頭腦) is preferred to understand as a structure which is manifesting mental activity of heart. So the brain can be named with external heart(外心) corresponding to the relation of kidney(外 and external kidney. Saying conversely, the nutritional foundation of the mental function is the blood of heart, but the enlightening and insightful features of mentality make it's own residence move to the organ in the uppermost and positive site, that is head. And the close relationships on mental functions between heart and brain were discussed in various aspects, like investigation on east and west etymological literature, or Jiu gong and Taoist theory as well as Me and VMT, These understandings can make us know about the pathology of brain by itself. It has deep relations with heart fire and heart blood and kidney essence, and gastrointestinal function and liver with lung additionally. In another point, it makes the highly complicated psychological functions to be explained free from body relatively, and so can do a role in the complement of the strict 5 viscera theory.

• 대한한의학원전학회지
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• 제26권4호
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• pp.71-87
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• 2013

Subject : The physiological characteristic of Eight Extra Meridians. Objective : This study research physiological characteristic of Eight Extra Meridians that differentiate from the physiological characteristic of Twelve Regular Meridians. Method : First, we researched the meaning of "There are Eight Extra Meridians and they don't be arrested by Twelve Regular Meridians" in Nanjing 27Nan compared with the contents of regular Meridians circulation in Huangdineijing. Second, we studied on the origin of Eight Extra Meridians and researched their route. Third, from these researches we drew some physiological characteristics of Eight Extra Meridians. Conclusion : In Huangdineijing, the regular Meridians circulation include the route of Governor Meridian, Conception Meridian, and Heel Meridian. So the sentence in Nanjing 27Nan is contradictory to the contents of Huangdineijing. The origin of Eight Extra Meridians could be found in Huangdineijing. The collateral Meridians of the Uterus and Epiglottis Meridian are specifically formulated to supplying for the Uterus or Epiglottis. Eight Extra Meridians have third qualities of Meridian, collateral Meridian, and the solid viscera keep the Essence Gi, so named 'Extra'. And they have an intimate association with Extraordinary Organs. They place at the middle axis of human body, thus do higher physiological function that control and regulate the function of Twelve Regular Meridians and Five Viscera & six Bowels for adaptation to the environment.

• 건축역사연구
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• 제18권2호
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• pp.85-105
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• 2009

This study set out to compare and analyze the influences Kabbalah, which was Louis I. Kahn's faith as a Jew, on his architecture based on Freud's psychoanalysis that had many exchanges with modernism and contemporary architecture and theories. The specific goals of the study were to shed light to Kahn's presence in contemporary architecture anew and establish the methodology of using psychoanalysis in building new theories of architectural planning. When the theories of psychoanalysis were introduced for comparison and analysis purposes, Kahn tried to differentiate his buildings by placing a function or symbolic central space at the heart of a building even though he did adopt a characteristic of modernism architecture, which was placing a core at the centre of plan, for a while. Such a tendency of his was based on Jung's opinions rather than Freud's and affected by Ecole des Beaux-Art. The analysis results also indicate that he conceived "Served Space & Servant Space," "architecture of connection" and "silence and light" that made up the essence of his architectural theory from the relationships between Ayin-Sof, Kabbalah's absolute god, and Sefiroth. It's also very likely that his often use of triangles and circles in his architecture was affected by the Tree of Sefiroth diagram of Kabbalah. His tendency is well reflected in Salk Institute and Philips Exeter Academy Library, where he placed a laboratory or courtyard at the center where a core was supposed to be, created a corridor or courtyard space between those central spaces and the core, and connected them one another with to perceive the being of Ayin-Sof into an architectural space, which is well proven with Mikveh Israel Synagogue where he directly applied the Tree of Sefiroth diagram. The synagogue also contained a hollow column that served as an important concept in his late architecture. The hollow column was also the result of him applying the concept of Sefiroth of the place where Ayin-Sof Was reduced in Kabbalah.

• 한국경제지리학회지
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• 제21권2호
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• pp.173-191
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• 2018

이 연구는 사회적 경제에 관한 학술적 관심과 정책적 적용이 증가하는 추세에 주목하여 사회적 경제를 공간적 관점에서 바라보는 지리학의 연구 주제를 정리하려는 목적으로 이루어졌다. 사회적 경제가 갖는 사회적 가치의 추구라는 지향성은 독특한 공간 특성을 나타낼 것이라 보았고, 이를 위해 사회혁신, 사회적 경제조직, 사회적 기업 등 관련 개념을 통해 공간적 의미를 갖는 요소를 도출하였다. 사회적 경제의 공간적 맥락을 이해하는 방법으로서 사회적 기업가정신이 발현되는 공간의 성격, 사회적 경제조직의 의사결정이 갖는 장소기반의 맥락, 사회적 문제 해결이라는 수요와 사회적 경제조직의 활동을 지원하는 공급의 특성이 상호작용하며 만들어가는 공간의 특성에 주목할 것이 제안된다. 사회혁신클러스터에 대해서는 기존의 산업클러스터와 차별화되는 특성을 밝히는 것이 중요함을 지적한다. 지역사회와 갖는 밀착의 본질, 당위성, 요소에 대해서는 착근성 개념을 적용할 것을 제안한다.

• 유통과학연구
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• 제14권11호
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• pp.61-73
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• 2016

Purpose - Marketing scholars have developed various types of mathematical models for describing marketing phenomenon, because there is no single model comprehensive enough to incorporate all the relevant marketing phenomena. This study tries to summarize the behavioral foundations and the mathematical derivations of the most widely used marketing models and discusses their strategic implications. This study selected four representative marketing models: multinomial logit(MNL) model, elimination-by-aspects(EBA) model, Hauser and Shugan model and Bass diffusion model. Especially, this study focuses on Hauser and Shugan(1983)'s Defender model and discusses the model's behavioral foundation and its implications. Research design, data, and methodology - Of the four selected model, the multinomial logit model is selected as the basic normative model and the other three models are described as descriptive models in contrast. Starting the discussion from the multinomial logit model, this study explains what important strategic variables are incorporated in each of the four models. The IIA(independence of irrelevant alternatives) axiom and Luce choice model is also discussed in relation to the multinomial logit model. The concept of 'efficient frontier' is discussed in relation to Hauser and Shugan's model. Graphs and tables are used to represent the key implications. No empirical study is included. Results - The analyses of the mathematical marketing models are shown to be very useful in understanding the essence of positioning strategy. The multinomial logit model implies the importance of increasing utility or consumer preference level. The EBA model implies the importance of lowering the inter-brand similarity and dominating the competitors. Hauser and Shugan model implies the importance of considering customer heterogeneity distribution in selecting the target market. Conclusions - It is shown that the concepts of 'efficient frontier' is useful in understanding the effectiveness of positioning strategy. Market positioning can be understood as occupying some place on the efficient frontier. The important strategic implications can be summarized as follows: Always try to increase customer preference by providing what they value, and differentiate from competing alternatives as much as possible. The best positioning strategy is to dominate all the competitors and the worst is to be dominated by the competitors.

• 한국콘텐츠학회논문지
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• 제15권7호
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• pp.244-254
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• 2015

본 연구의 목적은 후기고령노인의 자살시도 경험의 의미와 본질을 탐색하여 보다 심층적으로 이해하는데 있다. 이를 위해 Giorgi의 기술적 현상학을 적용하여 경험의 본질에 집중하여 현상의 구조를 밝히고 기술하였다. 자살시도 경험을 가진 서울 지역 75세 이상 노인 8명을 대상으로 하여, 개방적 심층면담을 통해 자료를 수집하였고, 연구 참여자들이 진술한 자료를 근거로 분석한 결과, 후기고령노인의 자살시도의 경험의 의미구조는 '지속적인 고통의 삶과 죽음의 기로에서 편안함을 갈망하는 내려놓음'이었다. 통합된 일반적 구조로 6개의 구성요소와 20개의 하위구성요소가 도출되었다. 최종 도출된 6개의 구성요소는 '모진 세월의 회한', '절망적이며 처량한 신세', '무가치한 삶', '참을 수 없는 통증과 무기력', '의지할 곳 없는 고독', '마지막 선택'이다. 이러한 연구결과를 토대로 후기고령노인의 자살시도 경험에 대한 의미와 본질을 심층적으로 논의하고, 노인자살 예방을 위한 정신보건사회복지의 실천적 제언을 제시하였다.