• Journal of Korean Academy of Nursing
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• v.24 no.2
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• pp.251-263
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• 1994

This paper reviewed the concept of the environ ment in Korean traditional thought according to Shamamism, Buddhism, Confucianism, and Taoism. The differences in the views of the environment between Korean traditional thought and Western thought were compared according to the ontological point of view. This study attempted to investigate the concept of environment, one of the four metaparadigm(human, environment, health, nursing)as it is experssed in Korean traditional thought. However, it was difficult to find the concept of environment separated out in the traditional thought pattern. Instead, environment concepts are represented in the natural views and universal views. Even though the four traditional thought patterns (Shamaism, Buddhism, Confucianism and Taoism) represent some difference in their view of nature, the combination of natural and human harmony, anti-dichotomy and so forth are emphasized in common in four thought patterns. Korean traditional thought includes a more comprehensive meaning than the unitary-transformative perspective discussed in modern Westen thought patterns. Environment has been dealt with in narrow view until now. Now we avoid this narrow view and must regard environment as an integrated concept with person. Through this research, it is hoped that a contribution will be made to the development of nursing knowledge suitable to Korean culture.

• Journal of the Korean Society of Costume
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• v.24
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• pp.47-58
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• 1995

The Study is to find out the thought of costume of the people who advocated the Wejung-chunksa. Conclusions are described as follows 1. The action to boycott western goods was the early response in the Wejung -chuksa Thought. The reason were in fear of ruin in chosun industry and worry about the westernizing the Korean. 2. The people of the Wejung-chuksa had the conservative character in order to maintain the traditional public order and the costume. They thought that costume have a role to distinguish between man and woman , the rich and the poor and so on. Therefore acceptance the wastern constume style meant that the Korean became a savage. So that they rejected the King's order about the dress-system reformation in 1884, 1895. That pointed that their ultimate purpose was to keep the traditional rule. 3. In appearance the purpose of the short-hair law was good for health. But it meant to destory the traditional order and to symbolize the civilization . Especially the short -hair in the people of Wejung-chuksa meant the destruction of the traditional rule and casting away the courtesy. Therefore they wanted to keep the value of the traditional costume.

• Journal of the Korean Society of Food Culture
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• v.11 no.2
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• pp.179-206
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• 1996

Generally, the culture of dietary life in a country is closely related to the heritage of racial culture, and it is very important to inherit and develop the culture of the traditional dietary life. This research is to investigate consciousness and behaviors of dietary life using a questionnaire survey for 521 housewives living in Seoul and Kyonggido. The data was analyzed with frequency, percentage, T-test, $X^2$ (Chi-square)-test, dispersion analysis, Pearson's correlation and hierarchical multiple-regression analysis. The results of the survey are summarized as follows; 1. Consciousness of Traditional Foods. They thought that traditional foods were Sinsollo, sorts of beverage, Dduk (Korean cake), Kim-chi, Hankwa (Korean cookies), and Kujolpan, and that traditional foods were proud for its various tastes. But they thought the cuisine of the traditional food is very complicated, accordingly the frequency of traditional food was decreased. Therefore they thought that its tastes was important to develop and spread traditional foods. 2. Dietary Life Behaviors for Traditional Food. They take traditional foods on big holidays and religious service days. It is their mother who taught them the traditional cooking method. Most ftequently used cooking method is boiling. They gave their children a traditional snack such as 'Dduk (Korean cake), noodles, and fried food. Frequency of taking beverage, Hankwa (Korean cookies), Juk (guel) and Dduk (Korean cake) have been decreased. 3. The Correlation of General Environment and Consciousness, Knowledge, Dietary Life Behaviors of Traditional food. The older they are, the more eager to teach traditional food cooking, to preserve the traditional table setting, to give their children traditional snack and the more traditional dietary life behaviors are.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.67-94
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• 2009

Kang Jeung-san whose real name is Kang Il-soon was a Korean born thinker who thought himself as Shangti(上帝). It is told that he made a Great Tour(大巡) upon this world. His thought was affected by Asian traditional philosophy such as Confucianism, Buddhism and Daoism. He founded a religious body, called Jeung-san-Gyo which could be formed a syncretism of East Asian traditional thoughts. We have to survey Asian traditional thoughts in order to understand Kang Jeung-san's religious thinking. According to the Great Tour Scripture(大巡典經), he have read Confucian moral books, holy Sutra of Buddha and the books of Daoism. In the field of Confucianism, he stressed upon the Book of Changes (Zou-yi; 周易). And for Buddhism, he showed great concern on a monk, Jin-mook(震黙) who lived 15th century in Chosun Dynasty. Jeung-san Shangti followed Daoistic way when he performed religious ritual. In case of performance, he was compared as a great Shaman who wanted to save the world. And the most typical ritual was called public business of Heaven and Earth(天地公事). He showed a great scale while he was touring the world in space. The most important thing, however, is to overcome the localization which seems still prevailing doctrine of the Jeung-san thought. For this, the followers of Jeung-san-Gyo should study world philosophy and accept the modernity so as to broaden Jeung-san thought to the rest of the world.

• Journal of Families and Better Life
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• v.20 no.2
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• pp.185-191
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• 2002

The Purposes of this study were to improve the understanding of how the Korean traditional fairy tales were recognized, by examining the recognition of parent and teacher toward the traditional fairy tales, and to serve as the basis for teacher and parent to guide children appropriately, by developing a desirable teaching activity, using the Korean traditional fairy tales. The subject in this study were 238 parents, and 77 kindergarten teachers in Seoul, Sunchon, Chonan, Ichon and Ulsan city. And the questionnaire was used. The collected data were handled by frequency, percentage and t-test. The findings of this study were as below: These Parents and teachers thought the Korean traditional fairy tales are appropriate because of moral, ethical values, and knowledge. On the older hand, they thought these are inappropriate because of unrealistic things or image.

• The Journal of Korean Philosophical History
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• no.30
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• pp.311-344
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• 2010

Over 100 years in Mainland China, the 'traditional' thought and culture have been transformed from 'the past must be sublated' to 'the heritage must be preserved.' Today, China hopes to deal with the negative effects of industrial development such as the gap between rich and poor, and the absence of common values etc. through the reconstruction of traditional thought and culture, especially that of Confucianism. The Chinese government superficially accepts Confucianism for the purpose of the social stabilization and ongoing economic development while they keep the Socialism as the nation's ideological system. In the private sectors, there is endeavoring move to make the Chinese traditional thought and culture global paralleled to their economic growth. There are also scholars who find the cultural unification and the spiritual comfort from the restoration of the traditional thought and culture. They, so called 'the critical successionists' or 'the cultural conservativists,' believe that the traditional thought and culture could play a role in the Chinese modernization, and the new understanding and interpretation of their tradition could provide an alternative for their future. In my view, we need a careful survey on the view of the critical successionists or the cultural conservativists who regard tradition and culture as a power (力量). With this, we are required to investigate our own problems through the new understanding of our traditional thought and culture.

• Journal of the Korean Home Economics Association
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• v.33 no.4
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• pp.65-87
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• 1995

The purpose of this study was to investigate the consciousness, knowledge and food preferences for the Korean traditional foods, using a questionnaire survey for 560 high school students in seoul. The data were analyzed with simple frequency, percentage, t-test, chi-square test, dispersion analysis, Pearson's correlation and hierarchical multiple-regression analysis using the SPSS/PC+ Package system. The results of the survey are summarized as follows ; Girls showed a more interest in Korean traditional foods than boys. The motive of having interest in korean traditional foods were through mass communication or home education. Most of students were preffered korean traditional foods and were proud of native foods. The most preffered foods were Kim-chi and beverage. and they thought that color, appearance, foodstuff combination of Korean traditional foods were better than those of foreign foods. they showed a tendency to decrease the use Korean traditional foods because it is difficult to cook and they have little time to cook. They have taken more Korean traditional foods at home. Most students were responded that it is necessary to develope Korean traditional foods at home for the succeeding of korean dietary life culture. For the idea of improving Korean traditional foods, it is thought that simplified cooking method, new cooking method and fastfood is developed.

• Journal of Korean Society for Quality Management
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• v.32 no.4
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• pp.48-63
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• 2004

On the process of Korean last half century's condensed economic growth, the contribution of quality management was very important. But if we continued the way in which U.S.A. developed and Japan revised, we would not be able to catch up the developed country. This paper says allegedly that we'd better introduce Korean Quality Management system, which is based on Korean traditional thought.

• Journal of Physiology & Pathology in Korean Medicine
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• v.25 no.3
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• pp.382-388
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• 2011

Traditional Korean Medicine and Taoism think of the importance of a life nurturing for one's health and longevity. However, for a life nurturing, Traditional Korean Medicine aims at a person living up to one's natural life span. Taoism lays importance on ascending up to the sky to be a Taoist hermit with supernatural powers. Therefore, they both differ in the pursuit of their goals and their methods in doing respectively. In this study we have shown similarities and differences in the meaning and ways to practice su-seung-hwa-gang (body water rising and heat falling) which Traditional Korean Medicine and Taoism regard highly as a means of the practice of a life nurturing. Su-seung-hwa-gang is a concept that both Traditional Korean Medicine and Taoism set a high value on and at the same time it is a concrete method of a life nurturing demonstrating the possibility of 'non-disease treatment' through the active efforts of Traditional Korean Medicine.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.4 s.152
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• pp.623-632
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• 2006

This study discusses the traditional costume of Korea and Japan and cognitive factors affecting its recognition by conducting a survey on both Korean and Japanese students so that comparative analysis of the differences about whether to rent or own traditional costume and about whether the students surveyed have visited the other country reciprocally, can be made to set the future course of the traditional costume which have gradually been worn less frequently and favored by less people. College students of Japan and Korea were chosen for this study and asked to fill in a questionnaire. 491 respondents were analyzed using SPSS10.0 for frequency analysis, factors analysis and t-test. Findings of this study are as follows: Firstly, there were 7 factors affecting the Korean student's recognition of Hanbok while 6 factors involved in Japanese student's recognition of Kimono. Korean students thought highly of the traditional costume and yet had less knowledge of it compared to the Japanese students. Secondly, analysis of the student's recognition of their counterpart's traditional costume showed that there were equally 4 factors affecting the student's recognition. Students found the traditional costume difficult to wear and uncomfortable when worn. Japanese students regarded Hanbok as an abstract form of the traditional Korean culture while Korean students viewed Kimono as a realistic form of something concrete. Thirdly, analysis of the differences about the recognition based on the student's owning or renting the traditional costume. or visiting the counterpart's country, showed that students owning the traditional costume were more positive about the traditional costume and well versed in it. And students having visited their counterpart's country thought more favorably of the traditional costume of their counterpart.