• Proceedings of the Korean Institute of Interior Design Conference
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• 2008.05a
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• pp.32-35
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• 2008

If human beings could make friends with nature, it would be a truly wellbeing. This project has selected the design concept under the supposition that human beings and the nature become friends. This residential house, which is consisted of one ground floor and two underground floors, is confronting the mountains that surround the residential complex. Residents can enjoy viewing the mountains from the living room. The garden is created by using this given environment in maximum. The walls are made up with rocks, and a small pond is formed with water from the mountain, presenting another attractive sight. Through the connection rather than the break between mountain and garden, living room and garden, and again garden and mountain, the dialogue with nature was attempted. The water of the pond in the garden flows down along the walls and creates another water space at the gate area of the house. Passing through the entrance, there are a living room, a kitchen, a bedroom for spouses, a common bathroom, and a library on the ground floor. On the second floor, there are two rooms, a bathroom, and a mini living room. The platform of living room on the 1st floor is lowered to produce the comfortable living room with the hearth. From the view of living room, the garden with full feeling of nature can give a good emotional rest for modem people who want the mental relaxation. The marble stones are used as its material to present rich texture and sophisticated image presentation. The hearth in the living room is harmonized with high-tech electronic home appliances and surrounding accessories. On the kitchen, the high-glossy materials are used to express the external appearance neatly and the depository function is more improved for housewives.

• Korean Institute of Interior Design Journal
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• v.25 no.3
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• pp.70-81
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• 2016

Nowadays the preschool children spend much of the day playing indoors. Therefore, it needs the indoor environment that helps a variety of fun activities and physical development, and it requires the space configuration and playable furniture considering the emotional development for mental health. However, the furniture for fast growing preschoolers has not various types because the domestic furniture market for children is mostly baby beds and the furniture for the education of children. Therefore, this study presents the concepts and types of the playable furniture reflecting emotional design for preschool children's healthy emotion and suggests the most appropriate type of playable furniture considering play behavior by age. In this study, we investigated the physical, cognitive, social, emotional and linguistic development characteristics and play behavior of preschoolers, and derived the right type of playground equipment and furniture, and examined the types of playable furniture to help the emotional development. We derived the items to be checked for developing the playable furniture by age for emotional development, and classified preschoolers' playable furniture into the use of learning, relaxation and storage, and suggested its basic type focusing on the cases of various playable furniture developed at home and abroad. As a result, the playable furniture was divided into three types. The first is the self-play type making possible self amusement, the second is module built-up-type that consists of furniture and modules or units and creates various patterns and can be modified through the self-assembly and disassembly, and the third is IT game type grafting IT skills and a variety of electronic games to furniture. We sorted these types into three classes (1-3 years old, 4-5, 6-7) according to age and presented the type of play for each age, the play element and representative image that can be introduced to this furniture. In this study, we provided the basic design types of age-specific emotional playable furniture by analyzing these results.

• Journal of the Korean Institute of Intelligent Systems
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• v.26 no.6
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• pp.458-463
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• 2016

In this paper, the fuzzy structure model for the consciousness structure of social workers related to the elder abuse factors was derived and analyzed. The characteristics of the model was obtained as follows. First, the elder abuse behavior at the top layer was related to the attitude of the elderly and the work overload of social workers. Second, the attitude of the elderly and the work overload of social workers at the middle layer were related to the personality of social worker, the physical and mental dependency of client, and the personality of client. Third, the personality of social worker, the knowledge of the elderly, the personality of client, and the physical and psychological dependence of the client affected directly the elder abuse behavior without going through the middle layer. Fourth, the work overload of social workers at the middle layer was affected the attitude of the elderly. Finally, the age of social workers, the working image, the job training, and provision of punishment to the social workers were the isolated layer, in which the relationship between the elder abuse behavior and related factors was not found.

• Clinical Psychopharmacology and Neuroscience
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• v.16 no.4
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• pp.449-460
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• 2018

Objective: Prior functional magnetic resonance imaging (fMRI) work has revealed that children/adolescents with disruptive behavior disorders (DBDs) show dysfunctional reward/non-reward processing of non-social reinforcements in the context of instrumental learning tasks. Neural responsiveness to social reinforcements during instrumental learning, despite the importance of this for socialization, has not yet been previously investigated. Methods: Twenty-nine healthy children/adolescents and 19 children/adolescents with DBDs performed the fMRI social/non-social reinforcement learning task. Participants responded to random fractal image stimuli and received social and non-social rewards/non-rewards according to their accuracy. Results: Children/adolescents with DBDs showed significantly reduced responses within the caudate and posterior cingulate cortex (PCC) to non-social (financial) rewards and social non-rewards (the distress of others). Connectivity analyses revealed that children/adolescents with DBDs have decreased positive functional connectivity between the ventral striatum (VST) and the ventromedial prefrontal cortex (vmPFC) seeds and the lateral frontal cortex in response to reward relative to non-reward, irrespective of its sociality. In addition, they showed decreased positive connectivity between the vmPFC seed and the amygdala in response to non-reward relative to reward. Conclusion: These data indicate compromised reinforcement processing of both non-social rewards and social non-rewards in children/adolescents with DBDs within core regions for instrumental learning and reinforcement-based decision-making (caudate and PCC). In addition, children/adolescents with DBDs show dysfunctional interactions between the VST, vmPFC, and lateral frontal cortex in response to rewarded instrumental actions potentially reflecting disruptions in attention to rewarded stimuli.

• English & American cultural studies
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• v.13 no.1
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• pp.29-57
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• 2013

Patricia Waugh once regarded modernism fiction as 'the struggle for personal autonomy' against the opposition existing social institutions and conventions. Michael Cunningham's characterizations of Virginia Woolf and Septimus in The Hours show the two contrasting reactions to individual alienation and mental dissolution in the modern era. As the personifications of endurance and self-destruction against the mechanical power of contemporary world, Woolf and Septimus consist of just the world of diptych where the woman's role is confined to the angel in the house. By creating Mrs. Brown based upon his own alienated mother image, however, Cunningham succeeds in representing the more dramatically vivid world of triptych where woman can have her own room and self-realization despite still facing the dilemma of the traditional family. Accepting Joycean Bloom's optimistic and relaxing way of life in part, Mrs. Brown connects the labyrinths between the author's (and also Richard's) alienation with the theme of celebration of the life. Clarissa in postmodern New York setting is still a concealed and mystified character. Similar to Mrs. Dalloway, on the one hand Clarissa watches other people's tragedy with compassion. Cunningham's Clarissa, on the other hand, is no longer seeking for either winning or defeat in the spectacular world unlike her predecessors. In many resilient attitudes of everyday life Clarissa is closest to Mrs. Brown whom Virginia Woolf originally hopes to describe. Without any fear or rage toward the society Clarissa witnesses and achieves "the humanity, humour, depth" of female values by successfully turning the trivial life into an epic journey.

• The Research Journal of the Costume Culture
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• v.29 no.1
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• pp.103-120
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• 2021

This study interprets Siberian shaman costumes from the perspective of Siberian shamanism's spiritual culture by combining theoretical and empirical studies. According to the natural environment and language families, the Siberian people are classified into the Altai, Tungus, Ural, and Paleo-Siberian groups. Se Yin's research classifies the spiritual culture of Siberian shamanism as cosmic, spiritual, and nature view. Eliade's research has divided Siberian shaman costumes into form, headdress, and ornament. According to the present study, shaman costume form and decoration reflect the Siberian three-tiered cosmic view, such that the shaman's head, body and feet correspond to the upperworld, middleworld and underworld. In addition, animism, totemism and ancestral worship appear in the shamanism's spiritual view. For example, the costume's form shows the totem of each tribe, while the costume accessories reflect animal worship, plant worship and ancestral worship. Finally, shamanism's nature view mainly manifests through three processes: personification, deification, and ethics. As an intermediary between man and the spirits, shaman use their clothing to reproduce the image of half man and half spirit. The shaman's costumes are deified and considered to have divine power. For example, the animals represented on the costume help the shaman travel through space. Generally, good animals help a shaman enter the upperworld, while animals that help a shaman enter the underworld are considered evil. Also, the number of hanging accessories represents the shaman's ability.

• International Journal of Computer Science & Network Security
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• v.22 no.11
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• pp.255-259
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• 2022

The new social reality emerging amid the global rise of communication links and integration processes acutely emphasizes the problems of communication in large and small social systems. The method of their communication becomes one of the keys to ensuring global security. It has become the mission of humanitarian education to prepare the younger generations for life in a changing world with no image of the future and increasing uncertainty. In psychological and pedagogical research, there is a growing scientific interest in the problems of interaction of the individual with the social environment. The mental trace of a person's practice in society shapes the experience of social interaction, which constitutes simultaneously the source, tool, and condition for the emergence and development of personality. The study outlines the methodological foundations for the study of individual experiences of social interaction. A hypothesis about the productivity of the functional matrix method is tested. Materials for the training of specialists in the humanities include interdisciplinary approaches to the study and transformation of the experience of social interaction and systematic methodology for the study of complex objects. Fundamental to the study is the systematic-dialectical method, and the matrix method is employed as the instrumental-technological method. The paper presents the results of a multidisciplinary overview of scientific literature concerning the essential characteristics and functions of social interaction and the respective experience. The overview points to the fragmented nature of scientific understanding of the elements of experience outside its integrity and systemic properties. Based on the formula "personality interacts with the social environment", the study presents an algorithm for the application of a systematic methodology for the study of complex objects, which made it possible to identify the system parameters of experience at three levels of cognition and develop the reference structural and functional matrices for the didactic system of its pedagogical enrichment.

• Journal of the Korean Society of Floral Art and Design
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• no.45
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• pp.77-95
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• 2021

This study considers the problem of reality that our floral art has to overcome as a loss of the floral art spirit caused by the expansion of Western-centered formalism flower culture, and considers the discussion on the deformality of distancing and the free spirit of nomadism. The floral art, which works on the creator's aesthetic mental world through flowers, is an art of mental image that values the free mental world of the creator. It also refers to the importance of artist consciousness as an art of self-imago that makes the target world beyond the "expression of similarity" that reproduces the target world. In this context, the lack of concern about the identity of Korean floral art appears to be the creative training and work of Korean floral artists who are biased toward Western expression techniques and creative methods. It also expresses a problem with our cultural consciousness, which is dominated by the Western flower culture of flower design. Here, we are obliged to understand the reality of Korean floral art biased by Western flower design and to organize discussions to solve the problem. Therefore, this study examines the problems that our floral art has to overcome as part of seeking the identity of Korean floral art and enhancing the cultural value of Korean floral art through criticism of Western cultural acceptance. This is a historical consideration of the nature of Korean floral art to recover, while also a process of identifying the meaning of the free creative spirit that the artist should maintain as an aesthetic art. Furthermore, such criticism of the Korean floral art culture and discussion of introspection are expected to serve as an opportunity to further expand the academic discourse system for the floral art while embodying the "identity" of Korean floral art.

• Horticultural Science & Technology
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• v.32 no.5
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• pp.590-599
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• 2014

This study was conducted to compare the cold tolerance of seven ground cover species, Orostachys japonica, Sedum oryzifolium, S. kamtschaticum 'SG1', S. reflexum, S. rupestre 'Blue Spruce', S. spurium 'Green Mental', and S. takesimense, which have been used for green roof and wall systems in Korea. Plants were grown in 10-cm pots and 1 g of tissues at stem-end and crown of each species were kept under either light or dark condition, respectively. For cold tolerance tests, plants were initially left at $4^{\circ}C$ and linearly cooled to 0, -4, -8, -12, -16, and $-20^{\circ}C$ at $-2^{\circ}C{\cdot}h^{-1}$ rate. Low temperature injury and regrowth rates were visually evaluated and assessed by image analysis, respectively. The lethal temperature ($LT_{50}$) of plant species was determined using electrolyte leakage measurements. S. reflexum was the most cold tolerant, showing the most survival at $-16^{\circ}C$, whereas S. oryzifolium and S. takesimense showed low temperature injury at $-8^{\circ}C$. Similar results were found with electrolyte leakage measurements at the stem end. For each species, the crown (Mean $LT_{50}:\;-12.15^{\circ}C$) was more cold tolerant than the stem end (Mean $LT_{50}:\;-10.47^{\circ}C$). In conclusion, S. reflexum and S. rupestre 'Blue Spruce' are recommended for planting in the central region of Korea during late fall and early winter, as they were more cold tolerant and showed more vigorous regrowth than the other tested plant species.

• Science of Emotion and Sensibility
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• v.23 no.3
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• pp.47-62
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• 2020

The snake detection theory posits that, due to competition with snakes, the primate visual system has been evolved to detect camouflaged snakes. Specifically, one of its hypotheses states that the subcortical visual pathway mainly consisting of koniocellular cells enables humans to automatically detect the threat of snakes without consuming mental resources. Here we tested the hypothesis by comparing human participants' responses to snakes with those to fearful faces and flowers. Participants viewed either original images or converted ones, which lacked the differences in color, luminance, contrast, and spatial frequency energies between categories. While participants in Experiment 1 produced valence and arousal ratings to each image, those in Experiment 2 detected target images in the breaking continuous flash suppression (bCFS) paradigm. As a result, visual factors influenced the responses to snakes most strongly. After minimizing visual differences, snakes were rated as being less negative and less arousing, and detected more slowly from suppression. In contrast, the images of the other categories were less affected by image conversion. In particular, fearful faces were rated as greater threats and detected more quickly than other categories. In addition, for snakes, changes in arousal ratings and those in bCFS response times were negatively correlated: Those snake images, the arousal ratings of which decreased, produced increased detection latency. These findings suggest that the influence of snakes on human responses to threat is limited relative to fearful faces, and that detection responses in bCFS share common processing mechanisms with conscious ratings. In conclusion, the current study calls into question the assumption that snake detection in humans is a product of unconscious subcortical visual processing.