• Korean Journal of Heritage: History & Science
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• v.43 no.1
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• pp.160-189
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• 2010

This study has been designed to grasp the present situation, shapes and meaning of the standing stones and rock pillars in the whole area of Noseong Mountain Fortress in Nonsan City which have never been academically reported yet. Accordingly, the research was carried out to grasp the spatial identity of Noseong Mt. and Noseong Mountain Fortress and the dispersion of standing stones scattered around inside and outside Noseong Mountain Fortress, while the shapes and structural characteristics of stones were investigated and analyzed focusing on Chongsuk Temple, which was considered to have the highest density of standing stones and greatest values for preservation as a cultural property. In consideration of the reference to the 'Top Sa' (tower temple) at the 'Bul Woo Jo' (Article about Buddhism Houses) of 'Shinjoong Dongguk Yeoji Seungram', theoretical existence of the temple according to surveying investigation, and the excavation records of roof tile pieces with the name of 'Gwan Eum Temple', it is presumed that there had been a Buddhist sanctum inside the fortress and it could be connected to the carved letters, 'Chongsuk Temple'. According the observation survey, the 6th place of standing stones among many other places inside the fortress shows that Chongsuk Temple appears to have the strong characteristics of artificially constructed space in consideration of the size of trees and stones, the composite trend of tree and stone composition, and trace of the adjacent well and strand and the construction of stairway leading to the stone gate. Along with the constellation of the Big Dipper carved on a rock at the same space, the stones, on which the letters of 'Shinseonam', 'Chilseongam' and 'Daejangam' were carved, including 'Chongsuksa', and the carved statue of Buddha, which was assumed to be Avalokitesvara Guan Yin, have offered clue which make it possible to infer that the space was a space for Chilseong and Mountain god(Folk Belief) that had originated from the combination of Buddhism, Taoism and folk religion. According to the actual measurement of standing stones at Chonsuk Temple, it was identified that there were big differences in height among 24 stones in total, ranging from 402~29cm and the averaged distance between each stone appeared to be 23.6cm. And the shape of stones appeared to be standing or flat, and various stones such as mountain-like stones and Buddha-like stones were placed in a special arrangement or assorted arrangement, but the direction of the stones had a consistency pointing to the west. And comparing to the trace of construction of ZEN Landscape Garden well known in the country, the three flat stones except for the standing and shaped stones appeared to have the shape of meditation statue, which is the typical formational factors of a ZEN Landscape Garden, on the basis of formational technique of stones. Among them, the flat stone facing the Buddhist saint statue, was formed by way of symbolization of three-mountain stone, which was assumed to be an offering stone for sacrificial food rather than carrying out ZEN Meditation. In consideration of the formation of standing stones at Chong-suk Temple, which was carried out in the composite stoning method based using the scalene triangle with ratio of 3:5:7 in order to seek the in-depth beauty based on the stone statues of three Buddhas where the three factors such as heaven, earth and humans are embodied in the elevated or flat formation, the stones at Chongsuk Temple and the space seemed to the trace of contracted garden construction that was formed with stones for a temple, so that could be used for ZEN meditation.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.65-89
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• 2004

Up to now, the studies for a pond of ancient palace of Korea are mainly achieved in a landscape architectural field. In fact, we can't grasp the general aspects but we are only heard about the fragmentary ruins and remains by the people who are in charge of an archaeological excavation. In this thesis, therefore, I attempt to grasp the relational categories of the ponds of an ancient palace of Korea, and find out the ideological backgrounds of the ponds of a palace construction through classify them excavated so far. The ancient ponds of Korea are divided to the class of square ponds(I) and curved ponds(II) according a shapes of planes. The class of square ponds(I) are subdivided to the form IA of the class of square ponds and form IB of the class of square ponds by whether it has an island, artificial hill and ornamental stone or not. And the class of the curved ponds(II) are divided to the form IIC that is only composed of curves in shore and the form IID that is composed of curves and straight lines. According the size, it is divided to a small size that is below the maximal diameter, 20m, and a large size that is more than 45m, after all, the ponds of the ancient palaces are devided to IAa, IAb, IBa, II Ca, IICb, IIDa. The square ponds and the curved ponds are co-exist from the initial stage when a pond of a place was found in our country and are succeeded or changed after Silla unified the three Kingdoms. In other words, we can infer a continuity from the earlier stage from the fact that there is a flat figure ground mainly constituted by the ponds of a palace mixed up of a straight line and a curved line in United Silla Kingdom while it succeeds the ponds of a palace that has a square form of Goguryo in Balhai. Different from the successional relation of the flat figure grounds, in an aspect of the elements of the construction, the site of the arbor at the top of the island and the bridge facilities in a field of a palace those are not exist in three Kingdoms period are appeared in United Silla Kingdom. The point that this aspect is simultaneously appeared in a neighboring country, or Japan, allows us to infer that there may be some motivations cause the changes in a construction of the ponds of a palace of Korea, China and Japan from the latter half of the 7th century to the first half of the 8th century. The ideological backgrounds of the ponds of a palace construction are divided roughly into Taoism and Buddhism. We can recognize that the ponds of a palace made up of the islands, the artificial hills and the garden rocks reflect Taiosm, considering the records of the ponds a palace of Korea and China are all use the term, Taoism, or the concrete statement represents that the islands, the artificial hills and the garden rocks are used in the description of the ponds of a palace of Korea. Both two are, therefore, obviously differentiated from the ponds of a palace that doesn't include them. We can conclude that the ponds of a palace that doesn't include them are colored by Buddhism since they are overtly distinguished from the class of curved ponds that reflect Taoism at the same period and they are identical with the site of an ancient temples in an aspect of their type and construction.

• Journal of dental hygiene science
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• v.12 no.1
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• pp.1-6
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• 2012

This study was practiced to provide basic data which is necessary for ethical education of dental hygiene students by comparing the bioethical perception between dental hygiene students and non-health students. Questionnaire surveys were conducted for 778 students in two universities in Gyeonggi-Do province and analyzed the collected data with SAS 9.2. The findings of the study were as follows : 1. there was no stastistical difference in the degree of bioethical perception between dental hygiene students and non-health students. 2. Students who have family member in medical field were more conscious of bioethics than students who doesn't. According to religion, the protestants were most conscious and no-religions scored the lowest. 3. In case of dental hygiene students, female was more conscious. According to religion, there were statistical differences between the Catholic and Buddhism, the Catholic and No-religion. 4. Dental hygiene students were more strongly opposed to let infant with fatal congenital disease die than non-health students. 5. Dental hygiene students were more strongly opposed to rejecting organ transplant, trade in human organs and using alternative organ of animal. Also, they estimated higher the possibility of medical irrationalities due to trade in human organs. From these results, a curriculum for bioethical education in department of dental hygiene should be developed to form and improve the more desirable bioethical perception of dental hygiene students.

• Journal of architectural history
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• v.17 no.2
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• pp.83-102
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• 2008

In the book of , it is recorded that the names of ingressive stone stairs to the main shrine were Cheongwoongyo(blue cloud bridge) and Baekwoongyo(white cloud bridge) and the names of stairs to the paradise hall were Yeonwhagyo(lotus bridge) and Chilbogyo(seven treasure bridge). But, the ingressive stone stairs to the main shrine and the paradise hall are single consecutive stairs with 2 levels respectively. Because of this, it is rather hard to clearly designate the names to the upper level and the lower level stairs. But, of the stairs to the Paradise hall, the lower stairs have a carving of lotus, and the upper stairs have seven stairs. In this aspect of artifacts, we can safely assume that the upper stairs are Chilbogyo and the lower are Yeonwhagyo. But, for the ingressive stairs to the main shrine, there is no such artificial hint. So, it is difficult to designate the upper and the lower stairs for the two bridges. Especially, it is not clear whether the descriptive order of "lower stairs upper stairs" in the names of Yeonwhagyo and Chilbogyo can be applied to the names of stairs to the main shrine. It is because the general descriptive order is "upper lower" rather than "lower upper." Even though there have been many studies on the Bulguksa temple, the study on the ingressive stone stairs to the main shrine has not made till now. Therefore, the study on the position of Cheongwoongyo and Baekwoongyo stairs can have its validity. In this paper, the positional approach to Cheongwoongyo and Baekwoongyo has been made in following aspects: First, the temple structure of Bulguksa; Second, the five element theory of oriental philosophy and the Book of Changes; Third, the directional consciousness of Buddhism. Through the aspects, the validity of up-down position of Cheongwoongyo and Baekwoongyo has been sought. In this research, it can be concluded that the upper level of ingressive stone stairs to the main shrine of Bulguksa is Cheongwoongyo and the lower level is Baekwoongyo. When considered in the Buddhist directional consciousness, it forms the total structure of "East-Cheongwoongyo South- Baekwoongyo West-Yeonwhagyo North-Chilbogyo."

• The Korean Journal of Emergency Medical Services
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• v.14 no.3
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• pp.57-69
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• 2010

Purpose: This study aims to examine perceived safety management in teachers working for young children with disabilities, to grasp the state and problems of safety management and first-aid education at daycare center for young children with disabilities, and to provide basic materials to develop programs for safety management and first-aid education. Results: 1. For the perception items of accident possibility in daycare centers, career with more than 10 years had higher response in 'very high' and 'moderately high' than 'moderately or very low' and statistically significant difference was found(p < .05). 2. For the perception items of accident prevention in daycare centers, no teaches with at least college education thought that 'it was not possible to prevent' and most of them thought that 'it was totally possible to prevent' and statistically significant difference was found(p < .05). 3. For the performance level of safety management and first-aid items, forty and over(4.73) showed higher than age of 20-29(4.32) and 30-39 of age(4.26) and statistically significant difference was found(p < .05). 4. For the knowledge level of safety management and first aid items, the highest religion was found as Christian(16.96), followed by Catholic(15.33), Buddhism(14.91), and no religion(15.81) and statistically significant difference was found(p < .05). 5. For the items of confidence in safety management and first aid, performance level, and knowledge level, teachers who competed safety management and first-aid education( 4,48) had higher performance score than those who did not (4.17) and statistically significant difference was found(p < .05). 6. For the items of confidence in safety management and first aid, performance level, and knowledge level, teachers who competed first-aid education(2.77) had higher confidence than those who did not(2.35) and statistically significant difference was found(p < .05). Conclusion: The results suggest that safety management and first-aid education in teachers working for daycare center for young children with disabilities was closely correlated with knowledge and performance levels. Thus, it is necessary to provide continuous safety management and first-aid education for teachers working for day care center for young children with disabilities through regular in-service training. Also further research should be conducted with all subjects and various regions who contact with young children with disabilities.

• Journal of Hospice and Palliative Care
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• v.18 no.4
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• pp.329-334
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• 2015

Purpose: This study was aimed at analyzing the characteristics and symptoms in home-based hospice-palliative care (HBHPC) patients registered at local public health centers. Methods: A retrospective study was performed; Data of 144 HBHPC patients registered at six public health centers in Pusan City were analyzed, including their initial visit records (registration cards, initial pain evaluation and symptom evaluation). Results: The average age of the patients was 67.7 years old. Among all, 46.2% of the patient lived alone, and 65% had middle school education or lower. The most popular (36.3%) religion was Buddhism, and 47.5% received medical assistance from the government. The most frequent diagnosis was lung cancer followed by stomach cancer and liver cancer in that order. Of all, 48.9% were functionally too weak to lead a daily life, 39.6% were under cancer treatment when registered at the public health center, and 84.5% were aware of the fact that they have reached the terminal phase. Moreover, 83.6% complained about pain, and the pain level was moderate or severe in 36.5% of them. Besides pain, fatigue was the most complained symptom (84.7%), and 49.3% of them rated their fatigue as moderate or severe. Conclusion: Most of the HBHPC patients were socio-economically underprivileged and complained about moderate or worse pain and symptoms. Therefore, it appears necessary to develop an integrated strategy that is tailored for each patient reflecting their characteristics.

• KOMUNHWA
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• no.70
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• pp.17-34
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• 2007

Jigangkooksa's Monument at Beopchonsa is a monument representing the Goryeo Era, registered as the National Treasure No. 59. Haerin was a descent of a small regional clan, who overcame a number of challenges to become the leader of the nation at the age of 75. The tower and monument built after his death are among the finest works of the Goryeo Era. The Yongwha-world of the Jigangkooksa's Monument is the expression of a new utopia, which cannot be found in numerous Buddhist arts including Buddhist holy picture's art or other Codex. After passing through the pillar of cloud where 4 heavenly birds play, the new world of vault unfolds. Below are the 13 mountains which stand for 13th Heaven. In the center stands Tusita, the sky. On the top of Tusita is a Nagapuspa. The Nagapuspa in general has wooden pillars of treasure dragon patterns with dragonhead-shaped flowers on top. On the bottom, indrajala hang down. The Yongwha-world of the Jigangkooksa's Monument is carved with patterns related to Maitreya entering Nirvana. Jigangkooksa was active in the Moonjong Kingdom, the most prosperous times of the Goryeo Era, and led the publication of the Buddhism's Collection of Sacred Writings, the holiest work of the Goryeo people. At the time, people have offered on his tower a picture of him as the owner of Yongwha-world, with the utmost respect. This was the ideal utopia perceived by the people of Goryeo.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.3
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• pp.277-293
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• 2008

We conducted a consensual, expansive, and successive study to compare cultural differences and similarities between Korean, Chinese and Japanese's Seasonal Festivals and Foods documentarily. It showed interesting results that the three countries had celebrated with similar meanings, and shared similar events and special foods. Seasonal Festivals happen throughout the year sequentially: the New Year Day, January $15^{th}$(first full moon festival), March $3^{rd}$(double three day), May $5^{th}$(double five day), July $7^{th}$(double seven day) and finally the Year Farewell Festival. While, the festival of a royal birthday of Buddha happens on April $8^{th}$ in both countries: Korea and Japan. There is also one of the big festivals called the harvest moon festival on August $15^{th}$, and this event celebrates with special foods both in Korea and China. On December $23^{th}$, it is a special day for both Chinese and Japanese, but they celebrate the day with different meanings to it. Three countries have a special seasonal event celebrated each other. Koreans have a special event called Sambok to overcome summer with special food during a middle of June to the beginning of July. Chinese have a special event for overcoming winter with soup on December $8^{th}$. Japanese have a special event with rice cake to safety on January $11^{th}$. On these seasonal festivals, it is different to note that two different kinds of calendars are used. The lunar calendar is used by Koreans and Chinese whereas the solar calendar is used by Japanese. Because of the similarity in Buddhism, and agricultural industry, and especially sharing Chinese Characters in words, these three countries have in common in many ways to celebrate Seasonal Festival, and it is very unique custom in the world. Nowadays; however, these traditional events and special foods are changing in more simplified version and almost disappearing in all three countries. Therefore, we suggest that the Seasonal Festivals and Foods should be more emphasized in flourishing and exchanging between Korea, China and Japan.

• Journal of architectural history
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• v.19 no.6
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• pp.39-59
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• 2010

Seokgatap and Dabotap are representing the tower patterns in "Gyeonbotappum" of the Lotus Sutra. It is very peculiar, for the description on "Gyeonbotappum" is usually made in terms of 'the two Buddhas sitting side by side'. If 'the two Buddhas sitting side by side' is describing the situation in Dabotap, the double structure of Seokgatap and Dabotap can be said to symbolize the scriptural description in a different viewpoint. Its correct comprehension is pretty important in understanding Bulguksa. For this, this paper first arranged the critical minds and flows about the faith objects in Indian Buddhism. And, it was considered how these aspects were accumulated through Saddharma-pundarika sutra. Secondly, it was considered why "Gyeonbotappum" took the typical symbolism in Saddharma-pundarika sutra(Lotus Sutra). These parts should be necessarily considered in advance in that Seokgatap and Dabotap were derived from the form of "Gyeonbotappum". Based on this approach, the author checked the actual aspects of Seokgatap that the tower was built on a natural rock ground and the stones surrounding the tower are constituting the 8-directional Lotus site. With these two aspects, we could get the clue on the foundation time of Bulguksa that its founder had intended. In that Dabotap was formed on the basis of "Gyeonbotappum", the features of Dabotap is very important in comprehending its foundation viewpoint. As a result, the viewpoint of double towers in Bulguksa can be said to be the one that the world of suffering was to change to the Pure Land after Sakyamuni preached the Lotus Sutra on the top of Mt. Grdhrakuta and Prabhutaratna-tathagata proved it. This foundation viewpoint shows us clearly that 'the Lotus Buddhist Country' existed in parallel to the Avatamska Buddhist Country. It secures an appropriate meaning in that it can complement or adjust our understanding on the 'Buddhist country (Bulguk)' of Bulguksa where the Avatamska Idea is emphasized relatively highly as shown in the whole title of Bulguksa as 'Avatamska Bulguksa.'

• Journal of Gifted/Talented Education
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• v.19 no.2
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• pp.333-352
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• 2009

This study is focused on the effects of one's blood type on determining awarness and emotional character of Elementary students, by comparing each individual's brain wave. Observed records are from those students who volunteered for KRIJUS(Korea Research Institute of Jungshin Science)'s brain wave measurement from September 2005 to December 2007. The whole 4010 elementary student group consists of 1562 female and 2448 male. Blood types are as follows; 873male(36%) 563female(37%) for type A, 641male(26%) 424female(27%) for type B, 622male(25%) 406female(26%) for type 0, and 312male(13%) 159female(10%) for type AB, A>B>O>AB dominately ordered. The research had shown no obvious relation between the blood types and their awarness or emotional status of elementary students. Thus, it would not be such a wise decision to tell one's character depending on his/her blood type. This result suggested that follow-up researches should be figuring out more detailed explanations for gifted education.