• 대한간호학회지
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• 제25권3호
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• pp.562-580
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• 1995

This research was an attempt to make it possible to provide nursing care and health education meet- ing the need not of care givers but of patients by identifying the nature of patients' self regulation experiences. The specific objective of this study was : 1) to explore self regulation experiences of patients with adult disease. The phenomenological approach in qualitative studies is used to serve this purpose. Colaizzi's method is used for the phenomenological analysis of the data in this study, which were collected from 25 patients hospitalized in the internal medical ward and oriental medical ward of a Seoul hospital, suffering from adult disease such as hypertension, arteriosclerosis and diabetes mellitus. The research was conducted over a period of March to September, 1994. The investigator conducted participated observations and in-depth unstructured interviews which were audiotaped under the permission of patients. The investigator read the data repeatedly to identify and categorize significant statements, formulating meanings, themes and theme clusters. The result is categorized as follows : Self regulation activities, their barriers and predisposing factors of a disease. Thirteen theme clusters of self regulation activities related to health identified were. “maintaining diet regimen”, “maintaining exercise regimen”, “maintaining medication regimen”, “maintaining oriental medical regimen”, “maintaining health monitoring regimen”, “maintaining self effort”, “maintaining religious life”, “maintaining social sup-port systems”, “maintaining peaceful mind”, “maintaining moderation in life”, “maintaining sincere attitude in life”, “maintaining natural life”, and “maintaining folk remedy” This findings confirm the fact that self regulation is complicatedly and diversely influenced by oriental medicine and folk remedy, and Korean traditional ideas melted in Confucianism, Buddhism, Taoism and Shamanism, and modern medical care and western culture. Seven theme clusters of self regulation barriers identified were : "lack of knowledge and self aware-ness", "lack of social supports", "lack of awareness of need in continuous regimen and treatment", "dissatisfaction with hospital and health care provider", "lack of self management ", "lack of will to combat illness", and "overconfidence in folk remedy" Four theme clusters of predisposing factors of a disease were : "cumulation of stressors", "fatalism", "careless life style", and "family history". In conclusion, this. study will prove helpful not only in understanding clients in light of our traditional culture but also in providing them with the kind of nursing care and health education satisfying their demands and particularly cultural needs.

• 헤리티지:역사와 과학
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• 제39권
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• pp.281-314
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• 2006

Several explanations exist about the usage of disk-shaped bronze implements in the ancient society. Some argue that they were used as mirrors, others suggest percussion instruments, and still others bronze ornaments. Differences between disk-shaped bronze implements and mirrors with multiple knobs are that the former have no visible design, only one handle, and a sharp curvature unlike the latter with smooth curvature. The question is whether disk-shaped bronze implements excavated from Korean peninsula have any light reflecting function. To answer this question, I carefully studied the concave surfaces of disk-shaped bronze implements excavated from Goejeong-dong, Tongso-ri and Hapsong-ri sites. The main findings are as follows: (1) The concave sides of the disk-shaped bronze implements excavated from Goejeong-dong and Tongso-ri sites were highly polished, and they were as reflective as bronze mirrors. (2) The concave side of the disk-shaped bronze implement from Hapsong-ri site was unpolished, and it was different from bronze mirrors. (3) As for the convex sides of the disk-shaped bronze implements, they did not appear to have been polished with care. Considering the above findings, the disk-shaped bronze implements excavated from Goejeong-dong and Tongso-ri sites belong to the stage where they could act as both mirrors and instruments. On the contrary, the disk-shaped bronze implement from Hapsong-ri site can belong to the stage where it lost the function of being a mirror as the result of maintaining only its function as an instrument. Even though disk-shaped implements had two functions, it can be considered that the light reflecting function expanded the role of a mirror with multiple knobs and the sound function helped the engraved round bronze implement to be converted into an eight-armed bronze rattle. Since it has been reported that shamans used bronze mirrors as percussion instruments in their performances in Korean peninsula and Siberia, I propose a reconsideration of the usage of mirrors in the ancient East Asia. Although the essential function of a mirror is to reflect light, other possible usages involving important functions need to be further investigated.

• 복식
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• 제50권
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• pp.119-128
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• 2000

this study was designed to discuss the pattern of Confucian funeral ceremony and its costumes in Chosun dynasty thereby exploring the ideas and symbolic meanings expressed on them. 1. Male's official mourning dresses were composed of Choieui symbolizing sadness Choisang(최상), Dukun Sangkwan Sujil Yojil Kyodai and mourning stick Female's official mourning dresses consisted of Daersoojangkon and Kaedoo which were of simple kinds as compared to those of males. Duration of wearing mourning dreses was the longest to the death of father husband and eldest son The forms of mouring dresses were one and the same irrespective of the noble and the mean which expressed the sameness of the sorrow full of losting blood relative. Symbol expressed on funeral ceremony costumes were something like "eldestson-oriented" "male-centered" "distinction of the sexes" and "principle of yin and yang" to reinforce vitality to the costumes. 2. In the other funeral ceremony costumes in a royal fami8ly were those Euijangsu in red and blue colors Yeosakon in purple and white colors. Bandsman in Danryung and Guards in Kukonbok Changeui and Hoeui with five colors while the generally of people woere white dress in the ceremony Hoeui with five colors symbolized the principle of Yin and Yang costumes of military uniforms the dignity of the royal family: white dresses grife symbolizing the dignity of a royal family and Confucian sorrow as well 3. Unlike the mouring dresses there were great differences relative to socio-ecpmpomic status in funeral goods for dercoration Soyeo and daeyeo Among the goods the instrument to drive out evil spirites symbolized shamanism the distinction of Soyeo and Daeyeo separation of body and soul; the sculpture of the Lord of Hades and messenger philosophy of buddhistic netherworld: the engraving of blue and yellow dragons in bier and Juksanma the principles of Yin and Yang : elaborate burial accesaries realistic viewpoint of the hereafter.

• 복식
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• 제34권
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• pp.195-208
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• 1997

1) The color of JOGORI and CHIMA was such gorgeous and those garments were put on during the events of GAM-EUNG-CHUNG-BAI HO-GU-GEO-RI JO-SANG-GEO-RI DEWT-JUN and CHAN-BOO-GEO-RI. 2)BULSA-JANG-SAM(JE-SUK-GEO-RI) was white colored and had wide sleeves putting on a pink priestrobe and a pink belt on it 3) they put on HONG-CHUL-NIK(GU-REUNG) and CHONG-CHUL-NIK(DAE-GEO-RI). 4)They put on GOO-GUN-BOK(JUN-RIP JUN-BOK(BYUL-SUNG-GEO-RI) DONG-DA-RI(Expel the demon) 5) MONG-DOO-RI(MAN-SIN-MAL-BYUNG) put on the garment constructed with the color and from of a white straight collar a wide sleeve and a pink belt 6) A long robe was colored with green (GAM-EUNG-CHUNG-BAI) and was used not as a headdress but as a man's overcoat. 7) CHANG-EUI was a green colored small CHAHG-EUI(SUNG-JO-GEO-RI). As observed above the Shaman apprel during Chosun Dynasty is a part of the traditional clothing originated from THE THEORY OF THE COSMIC DUAL FORCES and THEORY OF THE COSMIC DUAL FORCES and the FIVE ELEMENTS (i.e. metal wood water fire and earth) It's basic form and wearing method were not so different from the traditional clothing silmilar to the official uniform during Chosun Dynasty and the official uniform was the symbol of authority(almost almighty) at that time of period and to that the Shaman apparel was constructed with the more gorgeous colors to emphasize the sanctity or the descent of the Divine Being from heaven. We realized that a Shaman had put on the symbolic garment suitable for the grade and nature of the Divine Body at every events to enter into " The World of Gods"Gods."

• 대한한의학원전학회지
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• 제24권4호
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• pp.9-21
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• 2011

Mankind spends a third of it's lifetime sleeping. Sleep deficiency can cause several psychological and physical complications - as well as death - if prolonged over extended periods. Therefore, sleep is a substantial part of life and essential to the preservation of human-life. In modern society, human-beings are having more difficulty with sleep than ever before. Consequently, the need for medical research on sleep has increased as well. There are no studies in current western medicine that focuses entirely on sleep alone. However, there have been ongoing research by traditional eastern medicine on sleep and sleep-related-dysfunctions since ancient times which has yielded diverse results. Undertaken a study of the sleep and sleep-related-dysfunction in traditional medicine of East-asia, I have summarized my studies into the following. 1. From ancient china to the age of the warring state(戰國時代) - ground on few data that we can get - humans have a simple and rough cognizance of sleep and sleep-related- dysfunction. But people are little removed from shamanism yet. 2. After Han(漢) dynasty, in "Huang Di Nei Jing(黃帝內經)" and "Shang Han Lun(傷寒論)" and "Jin Gui Yao Lue(金匱要略)", people present a basic physiology and pathology of sleep. 3. The theory has improved repeatedly in quality and quantity through "Zhen Jiu Jia Yi Jing(針灸甲乙經)" of Huang Fu Mi(皇甫謐) of Jin(晉) dynasty, "Bei Ji Qian Jin Yao Fang(備急千金要方)" of Sun Si Miao(孫思邈) of Tang(唐) dynasty to "Tai Ping Sheng Hui Fang(太平聖惠方)" of Song(宋) dynasty.

• 동의신경정신과학회지
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• 제12궈1호
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• pp.3-10
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• 2001

Psychology and esters medicine are congenital therapeutic partners. they are closer in concept and practice to each other than either is to the principles of western science and medicine. Estern medicine, like most psychotherapies, is concerned with an individual's unique physical and emotional state. The aim of this study is to review Ii-Geug-Byun-Qi(移精變氣療法) therapy which is one of the psychotherapies in estern medicine. We studied few representative books which are about in estern medicine and also studied some clinical case reports on psychotherapies by estern medicine therapy, specially about Ii-Geug-Byun-Qi(移精變氣療法) therapy. Generally we understood Chukyoo(祝由) is the eldest psychological therapy which is based on Shamanism and controlled by Shaman as a doctor. and it is similar to simple psychoanalysis in western medicine. The psychologic therapy of Ii-Geug-Byun-Qi (移精變氣療法) is typical estem medicine psychologic therapy since the principle of estern medice had built like Hwang-Chi-Nei-Ching(黃帝內經). The meaning. of Ii-Geug-Byun-Qi(移精變氣療法) therapy is holistic psychologic therapy which are based on the harmony of mind and body. The practical method of Ii-Geug-Byun-Qi(移精變氣療法) are to refresh patient's emotional condition, like ventilaltion. The second healing method of Ii-Geug-Byun-Qi(移精變氣療法) is persuasion by dialogue. The third method is to clear patient's doubt by explainning of some qutestions. Therefore, the indication of Ii-Geug-Byun-Qi(移精變氣療法) therapy are psychosomatic disease or psychogenic problems. In conclusion, I suggest that the Ii-Geug-Byun-Qi(移精變氣療法) therapy could be powerfully adopt to prevent or treat lots of disease which is related with mind and body induced by stressor.

• 공연문화연구
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• 제38호
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• pp.193-224
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• 2019

무당굿놀이는 연극적·극문학사적 차원에서 주목을 받았다. 전통사회에서 전문적 공연집단인 광대나 기생을 부를 수 있었던 상층 계층과는 달리 대다수의 일반 서민들은 굿을 통해 공연 욕구를 충족할 수 있었다. 전통사회의 무당들은 굿의 놀이적 요소와 외부의 놀이들을 굿 속에 끌어들여 서민을 위한 공연거리를 마련했다. 무당굿놀이는 종교적 맥락을 떠나 하나의 연극적 공연물로서 기능한 것이다. 무당굿놀이를 통해서 의례에서 놀이로 전개되는 과정을 알 수 있다. 입춘굿놀이·세경놀이·소놀이굿·방아놀이 등의 무당굿놀이는 농경을 기반으로 한 사회에서 풍농을 기원하는 놀이적 의례이고, 거리굿이나 뒷전은 잡귀잡신(雜鬼雜神), 즉 무사귀신과 무주고혼을 위로하고 돌려보내는 굿이다. 잡귀잡신들이 인간들에게 질병이나 재앙을 가져온다고 의식했기 때문에 신격이 낮은 잡신에 대한 굿놀이를 생성한 것이다. 무당굿놀이는 유교식 여제(厲祭)와 불교 수륙재(水陸齋)와도 일맥상통한다. 여제의 대상인 여귀(厲鬼)는 저승으로 가지 못하고 이승을 떠도는 잡귀들로, 미혼 남녀의 귀신이나 자손이 없는 귀신 등 여러 가지 사정으로 인해 제사를 받을 수 없는 무사귀신을 말한다. 조선시대에는 국가와 민간에서 여제를 지냄으로써 마을의 역질(疫疾)이나 재난을 막아내고자 했다. 불교 수륙재도 여제와 동일한 목적에서 거행되었다. 여제와 수륙재에서 잡귀잡신들을 호명하며 제사지내는 것에 비해 무당굿놀이에서 잡귀잡신으로 분장하여 형상화한 것이 더욱 강한 인상을 준다. 가면극을 비롯한 대부분의 전통연희는 무형문화재 지정 이후 전승력이 약화되고 박제화되는 경향이 있다. 그러나 현장성과 전승력이 살아있는 무당굿놀이는 연행될 때마다 변모되며 새로운 의미를 부여받는다. 무당이 사회적 변화에 대응하고 현장의 상황에 따라 잘 적응하기 때문이다. 무당굿놀이에는 샤머니즘의 요소를 바탕으로 신의 모방과 성적 결합 등 풍요·재액·놀이적 의미가 내포되어있다. 무당굿놀이는 단순히 주술적 모방을 넘어서 사회적 주제를 포함한 놀이로 분화하고 있어서 향후 무당굿놀이의 의미와 지향점을 주목해야 할 것이다.

• 호스피스학술지
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• 제6권1호
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• pp.1-11
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• 2006

There are various understandings how to define death. In the context of medicine, death is defined as the irreversible change of the tissue according to the cessation of circulation and respiration. According to the psychologists, a person need to accept the finiteness as a human being and remain conscious that the death is not avoidable. And they say if a person doesn't regard death as unavoidable reality of life he or she will not confront the humanistic death and after all will die like animals. In philosophy, death is viewed as an unwelcome reality in the end of the journey of life. Sociologists usually understand that the society is the organization composed with living persons and human beings which construct and transmit the culture from generation to generation between the both ends of life and death. In society, the generation is changed, maintained, and developed through the phenomenon of death. Although death of human being is natural event in society, the death of a specific person brings a sense of loss, crisis, and anxiety to the communities like family, regional society, nation, and the world. In this context, death is not confined to personal dimension and it can be regarded as a social problem. It is valuable to summarize the religious perspectives on the meaning of death for the better hospice care. In shamanism, there are basic idea that although the flesh of human being disappears, soul never die. If human dies, the flesh of human being disappears but soul never disappear and come back to the origin of soul as it is called chaos. So in shamanism, it is said that shaman can solve the mortified feeling, restore the broken harmony, send the soul to comfortable space- the origin, and guarantee the blessing of descendents. Buddhists regard the death as an essential component through the cycles of life. Through this cycle, human being exits as an endlessly transmigrating being and the death is just a restoration to the original status. In Confucianism, the view on the death based on the philosophy of the "Yin and Yang" and "Five elements". In Buddhist tradition, many believers said the philosophy of "Death is the same as life". Unlike usual thoughts that a god governs "life and death" and "fortune and misfortune", Confucianists deny the governance of a god and emphasize the natural orders in which every phenomenon in the world moves according to the principle. Confucianists understand the death as a natural order with this principle. In Confucianists' belief, the essence of human being remains in their own descendent's lives after the death of ancestor, so in Confucianism there is no concept of immortality of the soul. In the history of Christianity, death has been defined generally as the separation of the immortal soul from the mortal body. In the earlier days of Old Testament, the death is regarded as a disappearance of just a flesh and human never disappear and always live in the relationship with God. Later days in Old Testament, we can find the growing concern for the life after the death because of the entrance of the theodicy. In the New Testament, the death is not regarded as the normal process of the human life and regarded as the abnormal status in which death come to human because of sin as a decisive factor and it should be conquered. In fact, the most of us afraid death because not of the fear of death itself but of the sense of the emptiness and regrets. so many people often make the monument hoping to live forever. But Christian usually regard this behavior as a sinful act because human being usually think themselves as a master of their life and attempt to become immortal in this kind of trial mortal. But if we live with God, we cannot confront such a condition because we aware limits as a mortal human being and entrust everything on Him and want to live according to His guidance. Therefore, in the Christian tradition, the death is regarded as accomplishment of life, fruits of life, invitation to the eternal life, and the last stage of human growth. For human being, the death is the great step of maturation as a human in the final stage of life.

• 동의생리병리학회지
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• 제18권1호
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• pp.1-7
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• 2004

Oriental Medicine has long been centered around Qi[vital force], hence adopting Qigong and the art of regimen for training the body and relaxing the mind so as to prevent and heal illness. It has not been such a long time since Qigong method had been performed and spot-lighted out of numerous methods in Oriental Medicine. In China and Korea alone, diverse cases and papers are published, only revealing so many steps toward the establishment of diachronic description, theoretical foundation, and clinical practice. Historical approach is an essential part of recognizing a subject. When you step along its path and comprehend what it were, you can also grasp what it is and what it will be. Establishment of Qigong history is also vital to research Qigong in theory and practice. Generally, Qigong was transmitted from China to Korea, whereas the opposite explanation, that it originated from Korean Taoism, is supported by the minority based on certain texts concerning ancient history. In this paper, I support the theory of Korean originality based on the following grounds: First, the location of Qi and Van, the motherland of Chinese Taoism provides a strong evidence that Korean tradition had been absorbed by them and formed the tradition of mystic hermits(shenxian). Second, Guangchengzi, the originator of mystic hermits, is from Dongyi tribe according to Cheonghakjib. Third, the myth of Dangun has pure form of unique Korean folklore possessing the distinctive feature of mystic hermits tradition, uninfluenced by Chinese Taoism. Fourth, in ideographical aspect, the character 'xian(仙)', was invented as the Korean concept of mystic hermits[xian] was flowed in to China. Moreover, There is high probability that it was based on the concept of mystic hermits shown in the myth of Dangun in Its original formation. Fifth, considering the relation between wild ginseng and the tradition of mystic hermits, that tradition can be formed very naturally in Korean area. Sixth, the analogical similarity between archetype of Korean tradition and Taoistic trilogy, the foundational idea of the tradition, gives genealogical basis to its origin. Seventh, the tradition of mystic hermits and Shamanism, which constitues the prototype of Korean mind as an original religious tradition, are undiscernible in their root In Conclusion, We can reach the idea that the origin of Qigong derives from Korean tradition, not that of China. The tradition of mystic hermits was transformed to ego-centric seclusionism when it faced the anarchy of Warring states period in China, whereas it was developed into humane proriety and worship of Heaven base on the programme of 'universal fraternity in pursuit of interst for man'. In prospect, it is highly required to develop and interpret traditional discipline methods in Korea so as to utilize them for clinical Qigong in practice.

• 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.