• Korean Institute of Interior Design Journal
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• v.17 no.1
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• pp.102-109
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• 2008

Recently, as emotional elements have been applied to many fields including marketing, architecture, and design, new understanding on and interest in sensibility are emerging. The sensibility, as opposite meaning to the reason, has been excluded from academic object, and researches in sensibility have been diversified for the meaning, scope, application methods and even application target of sensibility without consistency. This study aims to redefine meaning of sensibility by examining documents related to sensibility, and to examine the features of sensibility in design, especially in space design. Consequently, sensibility was defined to function as a filter which deals with numerous stimulative informations intuitively and uniformly while human gives significance to a stimulus. According to the examination on apparent features of sensibility and studies of sensibility engineering, the sensibility occurs not only by visual and physical stimulus but also by meaningful stimulus, and both are known to have mutual influence on each other. In space design, spaces of many purposes can be categorized into the spaces of routine and out of routine following the empirical time, and physical stimulus and interesting factor pursued by these spaces are inversely proportional. This study is meaningful insofar as it enabled to explain interaction between physical stimulus, meaning, and other factors within sensibility as a comprehensive concept by redefining its concept.

• Journal of Korean Academy of Nursing
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• v.36 no.5
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• pp.701-709
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• 2006

Purpose: The purpose of this study was to examine the effects of 'Logotherapy with Exercise' on the meaning of life, ego integrity and IADL's in the Elderly. Method: This quasi-experimental study was designed for a nonequivalent control group repeated measurement study. This study was done from Oct. 13, 2004 to Dec. 18. 2004. The subjects were between the ages of 65 to 75, who were literate in Korean and able to communicate and participate in physical exercise without any discomfort. The experimental group was 25 subjects and the control group was 26. The 5-week 'Logotherapy with Exercise' program was given to the experimental group. Data was analyzed by X$^2$, t-test, ANCOVA, ANOVA, and post-hoc comparison by Bonferroni correction with the SPSS/WIN 12.0. Results: The experimental group had a greater difference in meaning of life, ego integrity and IADL's than the control group. The experimental group had differences in changes in meaning of life, ego integrity and IADL's during time period. Conclusion: 'Logotherapy with Exercise' can be recommended as an effective nursing intervention for the elderly.

• The Research Journal of the Costume Culture
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• v.9 no.3
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• pp.532-536
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• 2001

This study is concerned with the textile related terminologies of the Chosun period. The purpose of this study was to trace and to examine some textile related terms such as goro, mooruwi, modan, shiok, jal, gaam, and chien. These words were examined and analyzed in terms of the origins, meanings, and neighbouring languages. The results of this research can be summarized as follows: The results of this study revealed that the word goro of the Chosun period was derived from the Chinese ku lo 羅 or (Equations. See Full-text). Korean goro or goroi is a transliteration of the Chinese moolo 霧羅. The word modan 帽緞 was a kind of rich silk fabric. Manchurian kamku 帽緞 was derived from Arabic word kamkha. The word shiok, shiok, shiuk, shiurk, or shiu 시으 means felt in Korean. Similar words to Korean shiok was found in Afro-Asiatic family such as Egyptian, Hebrew, and Assyrians. Egyptian shiu means a seep or a goat. The word jal meaning black sable was found was originated in the Chinese tzuerl 子兒皮, black sable. The word Korean gaam 가암, 가음, was similar to Mongorian k∂m meaning a material. Also Iraq-Arabian xaam meaning raw, unworked, unprocessed, had the same meaning as the Korean gaam. Xaam and gaam have almost the same phonetical sounds. The Korean gaam was derived from the xaam of Iraq-Arabian. Korean chien meaning cloth was derived from the Chinese chyan or chien (Equations. See Full-text).

• Journal of Agricultural Extension & Community Development
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• v.18 no.1
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• pp.129-152
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• 2011

The study aims to investigate the meaning of the rurality in traditional three-verse Korean poem written by Sadaebu(사대부). We will discuss integration method for Rural and rurality. Rurality is not physical truth, but personal and subjective thing. The meaning of the rurality produce socially. So, the concept of the Rurality can be interpreted in many ways. Sadaebu in the Joseon period put emphasis on rural as a object of a self-discipline and govern. They compose a poem from rural life. There are various meaning related to rurality in traditional three-verse Korean poem. The rurality meaning of the Sijo written by Yakcheon and Jonjae can define union between the natural order and poetic narrator. poetic narrators accept theirselves to nature and work willingly. The host of the program must make visitors homesick and gives more energy by Sijo experience program. The most import thing is the identification of the visitor and rural. To accomplish these purpose, It needs visitors can sing a sijo by oneself.

• Speech Sciences
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• v.10 no.2
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• pp.319-338
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• 2003

The aim of this paper is to examine the sentence final tonal patterns of English wh-questions through phonetic experiments, based on Intonational Phonology, and to explain the meaning of the final phrase tones of English wh-questions. Pierrehumbert and Hirschberg (1990) suggested that it is pitch accents rather than boundary tones which play a crucial role in the meaning of a sentence, and that most of the general questions have H-H% tonal patterns in the sentence final. However, they could not explain why wh-questions had final falling tonal patterns (L-L%). While Bartels (1999) suggested that L phrase tone has the meaning of 'ASSERTION' and it could be applied to the explanation of the meaning of wh-questions' final tonal patterns. However, her suggestions are only theoretical explanation without any experimental support. In this paper, based on Bartels (1999), the data was classified into the following three classes: 1) echo wh-questions, 2) reference questions, and 3) common wh-questions. Using this data, a production test by three English native speakers was conducted. The results show that reference questions and common wh-questions have L phrase tones in the sentence final at a high rate, and echo wh-questions have H phrase tones in the sentence final at a high rate.

• Journal of muscle and joint health
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• v.26 no.3
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• pp.214-222
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• 2019

Purpose: The purpose of this study was to examine the mediating effects of self-esteem and meaning of life in the relationship between stress and depression in adults. Methods: The subjects of this study were 162 adults aged 19 to 64 who live in Jeollabuk-do and capital area. Data were collected from March to April 2018. The data were analyzed by independent t-test and one way ANOVA analysis. The mediating effects were verified by the Bootstrapping method using the PROCESS macro for SPSS. Results: The results showed that stress had a direct effect on self-esteem and depression, self-esteem had a direct effect on depression. Self-esteem had a mediating effect on the relationship between stress and depression. However, the meaning of life did not have any direct or mediating effects on depression. Conclusion: In order to reduce depression in adults, strategies for improving self-esteem are needed along with stress management. As for the effect of life meaning on depression, it is necessary to measure and apply the meaning of multidimensional life repeatedly.

• Journal of architectural history
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• v.26 no.6
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• pp.29-40
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• 2017

Soswaewon as a typical villa garden of Korea is a symbolic garden that its diverse compositions imply a specific meaning. This study reviewed the purpose of introduction, meaning, and location of the landscape plants as one of the compositions and covering quite a large part of Soswaewon through 48 Yeong (meaning 48 poems of Soswaewon) and Soswaewondo (meaning Map of Soswaewon). In 48 Yeong, 27 verses describe landscape plants as their key poetic matters. The most frequently mentioned top 3 plants are bamboos, pine trees, and Japanese apricots. The three plants are called Sehansamwoo(歲寒三友) showing constant fidelity and loyalty in any changing situations, which was regarded to represent the nature of scholars. And also the study examined the frequency and planting location of the plants in Soswaewon by comparing 48 Yeong and Soswaewondo, and the result showed some differences between them. That seems to be caused by the limitations in the comparison, because in case of 48 Yeong, the location and frequency of landscape plants can be examined only through the context of the verses, and Soswaewondo showed different production time from 48 Yeong and expressed them only in a form of drawing. The plants have symbolic meanings multi-layered and ambiguous. With their symbolic meanings, the landscape plants reviewed through 48 Yeong consistently represent fidelity and loyalty, man of virtue, and hermit. That is, Soswaewon is the garden granting some significance to its compositions by interacting with the things.

• Journal of the Korean Society of Clothing and Textiles
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• v.40 no.1
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• pp.1-11
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• 2016

Traditional costumes have evolved while reflecting the social, cultural and psychological values of the era. Costumes gain meaning by being worn that also allows their various symbolic meanings to be derived. Costumes worn in festivals by specific societies and organizations have especially apparent symbolism pertaining to their purpose. Most countries have traditional festivals that embody the country's distinct culture, history and traditions. These festivals are acts of consciousness expressing a special meaning of the community. Costumes represent a glimpse of life and culture during a festival period; in addition, the costume's style, color elements and decorations are expressions of community values and a distinct symbolic mechanism. Totemism (a significant element of these festivals) has been passed down for many generations. The current costumes for Totemism are distinct (compared to normal festival costumes) and embody a more symbolic meaning. This study deduces the exaggerated style, the concealment and disguise of the human body, and the pursuit of pleasure expressed in the Totemism costumes of regional European festivals. The symbolization theories of C. G. Jung and an analysis of Totemism costumes allow an understanding of their existential significance, their role as the medium between consciousness and unconsciousness, their meaning of symbolic transcendental unity, and their meaning of giving consciousness to the mind.

• Journal of Family Resource Management and Policy Review
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• v.4 no.1
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• pp.59-68
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• 2000

Everyone lives in a home. We pursue happiness and the meaning of life through home life or family life. Home life, therefore, has an important meaning in the whole life, But home life can be sustained only through housework and wage labor. All human activities can be divided into two kinds of activities. The one has intrinsic value, the other has extrinsic value. Housework belongs to the activity with intrinsic value, but wage labor belongs to the activity with extrinsic value. In view of home life, housework has primary meaning, and wage labor has subsidiary meaning. In other words, wage labor is only means of home life. We mush not forget that important fact. But we cannot help thinking that nowadays people consider wage labor itself as an aim of life. It is said that we are achieving self-actualization through wage labor, but it is not ture. To tell the truth, most of us are experiencing self-alienation in job. We must recover the legitimate relation between housework and wage labor. Wage labor is means of home life, therefore it is on the extension line of housework. If we achieve happiness through home life, we must recognize that wage labor is only means of home life, not an end in itself.

• Asian Oncology Nursing
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• v.7 no.2
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• pp.131-139
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• 2007

Purpose: This study was to compare the perceptions about hospice and the meaning of life between the participants and non-participants of the hospice volunteer education program. Method: Descriptive survey research design was used. Participants were 63, and the data collecting period was from October to December, 2006. Instrument developed by Jung-Hee Kim(1990) and Eun-Ja Lee(1998) was modified to measure the perceptions about hospice. To measure the meaning of life, P.I.L (Purpose In Life) instrument by Crumbaugh and Maholick(1969) was utilized. The data were analyzed using $X^2-test$, t-test and Pearson-Correlation Coefficient. Results: 1. The participants in the hospice volunteer education program demonstrated higher perception scores about hospice than the non-participants (t=5.193, p= .001). 2. The program participants also showed higher scores of the meaning of life than non-participants (t=3.084, p=.005). 3. The perception about hospice and the meaning of life had positive correlation (r= .46, p= .01). Conclusion: Therefore, hospice education program must be established in a continual and systematic way in order to standardize the hospice system in Korea.