• 한국과학교육학회지
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• 제35권2호
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• pp.217-229
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• 2015

본 연구의 목적은 연소 모델의 사회적 구성 과정에서 나타나는 소집단 활동의 특징을 살펴보는 것이었다. 본 연구를 위해, 중학교 2학년 1개 반을 대상으로, 8개의 소집단으로 나누고, 각 소집단이 3차례의 논의를 통해 연소에 관한 모델 구성을 하도록 MIS과정에 따라 2차시로 수업을 구성하였다. 수업 내용 및 학생과 학생, 학생과 교사의 담화 내용은 비디오 촬영 및 녹음을 한 후 전사하여 분석하였다. 분석 결과, 소집단별 모델 생성에서 협력 유형은 비협동형인 나열형과 의존형, 협동형이 있었으며, 모델 생성과정을 경험함에 따라 2개의 소집단을 제외한 6개의 소집단이 협동형으로 발달하였다. 또한 연소에 관한 모델의 발달을 살펴본 결과, 플로지스톤설에서 산소설로 발전하는 과정에서 나타난 과학자들의 사고와 비슷한 사고 발달이 보였으며, 이를 통해 연소현상에 대한 이해가 발전되고 현상을 설명할 수 있는 모델로 발전하는 것이 나타났다. 협동형 소집단 중 구성원간의 존중, 리더의 민주적인 태도가 높을수록 목표 모델 도달 횟수가 높았다. 또한 성공적인 모델 생성을 위해서는 구성한 모델에 대한 소집단 내, 소집단 간 비판적 검토가 필요하며, 교사의 도움을 모델 수정과 평가에 활용할 줄 아는 능력 또한 요구됨을 알 수 있었다. 이 연구는 과학 모델의 사회적 구성 과정이 학생들의 현상에 대한 이해를 높이는 과학 탐구의 한 방법으로서 교육적으로 의미가 있으며, 모델링 수업 중 교사의 역할에 대한 시사점을 얻는데 그 의의가 있다.

• 한국잠사곤충학회지
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• 제15권2호
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• pp.15-20
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• 1973

본보고는 마취제 처리에 의한 잠아선발에 대한 연구의 제2보이며 마취회생속도차이가 잠아의 강건성과 관련성이 있는지의 여부를 다각도로 분석하기에 이르렀다. 마취회생속도 차이가 잠아 강건성과 밀접한 관계가 있음을 알고 육종시의 잠아선발과 원잠종제조시의 품질보존의 목적으로 사용하기 위하여 Balance Health (BH)가를 설정하여 선발목표의 표준을 설정함에 이르렀다. 또한 당대마취처리로 인하여 차대에 미치는 영향을 조사하기 위하여 P$_1$과 F$_1$의 견질조사를 하여 다음과 같은 결론에 이르렀다. 1. 기초조사 결과 a) 교잡종은 원종보다 강건한 탓으로 마취의 회생이 빨랐다. b) 강건성품종은 허약성품종보다 마취회생이 빨랐다. c) 웅잠은 자잠보다 강건한 탓으로 마취회성이 빨랐다. 2. Balance Health (BH)가의 설정 마취처리에 의하여 구분된 모체의 교배구의 구분을 명확히 하여 선발목표를 확립하기 위하여 이것을 다음과 같이 규정하였다.(Table Omitted) 3. 잠아육종시에 선발효과를 능률화하기 위하여 BH 가 사용을 강조하며, BH 가가 4 보다 작은 것을 택할때는 강건성선발이 되고 4 보다 큰것을 택할때는 허약성선발이 되는 사실을 알았다. 4. 일단 마취처리한 모체에서도 차대 즉 P$_1$이나 F$_1$에 아무런 악영향을 미치지 않고 모체의 BH 가 분류효과가 차대에 반영되고 있었다. 5. 원종제조 과정에서도 마취처리의 선발을 함으로서 잠종의 균일화를 도모하고 품종의 퇴화시기를 연장시킬수 있다고 본다. 6. 잠아육종 선발시에는 5령기에 5분간 마취처리하고 원종제조시에는 5령기에 2.5분간 처리하는 것이 좋다고 보았다. 7. 본보는 잠업증산에 관련된 문제를 다루었으나 마취처리가 잠체생리에 미치는 학술적인 연구과제가 많이 남아있다고 본다.

• 농업과학연구
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• 제9권1호
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• pp.396-450
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• 1982

육종(育種) 자료(資料)를 얻기위해 수집(蒐集)한 한국(韓國) 재래종(在來種) 옥수수 57계통(系統)에 대(對)하여 주성분(主成分) 분석(分析)을 이용(利用)하여 재래종(在來種) 옥수수를 해석(解析)하고 계통분류(系統分類)를 하고 분류(分類)된 계통군별(系統群別)로 주요(主要) 특성(特性)에 대(對)한 유전적(遺傳的) 특성(特性)을 구명(究明)하고자 본(本) 연구(硏究)를 수행(修行)하였던 바 그 결과(結果)를 요약(要約)하면 다음과 같다. 1. 특성(特性)들의 평균치(平均値)는 모든 특성(特性)에서 계통간(系統間) 차이(差異)가 있었으며 비중(比重)을 제외(除外)한 모든 특성(特性)에서 교배유형별(交配類型別)로 차이(差異)가 있었는데 출수기(出穗期)까지의 일수(日數)를 제외(除外)한 모든 특성(特性)에서 자식(自殖)된 계통(系統)의 것은 세력(勢力)이 감소(減少)되었고 톱교배(交配)된 계통(系統)의 것은 세력(勢力)이 증대(增大) 되었다. 2. 특성간(特性間)의 상관계수(相關係數)는 0.99~-0.59 사이에 분포(分布)하였는데 특성간(特性間)의 상관(相關)은 대체(大體)로 낮은 것이 많았다. 그러나 수량구성요소(收量構成要素)와 관련(關聯)된 주요특성(主要特性)에서는 상관(相關)이 높았고 교배유형(交配類型)에 따른 특성간(特性間)의 상관계수(相關係數)의 크기는 별(別) 차이(差異)가 없었다. 3. 27개(個) 특성(特性) 가운데서 12개(個)의 주요특성(主要特性)을 이용(利用)한 주성분(主成分) 분석(分析)에서 제(第)4 주성분(主成分)까지를 가지고 전(全) 변동(變動)의 86.4%를 형매교배(兄妹交配)에서, 84.3%를 자식교배(自殖交配)에서 81.1%를 톱교배(交配)에서 각각(各各) 설명(說明)할 수 있었다. 4. 주성분(主成分)에 대(對)한 특성(特性)의 기여율(寄與率)은 특성(特性)에 따라 달랐고 상위(上位) 주성분(主成分)에서 컸으며 하위(下位) 주성분(主成分)에서 작았다. 5. 주성분(主成分)과 특성간(特性間)의 상관계수(相關係數)는 주성분(主成分)의 생물학적(生物學的) 의의(意義)와 주성분(主成分)에 대응(對應)한 식물체(植物體)의 형(型)을 명확(明確)히 하였는데 제(第)1 주성분(主成分)은 식물체(植物體)의 크기에 관련(關聯)된 주성분(主成分)이었고, 제(第)2 주성분(主成分)은 식물체(植物體)의 분화(分化) 및 생장기간(生長期間)에 관련(關聯)된 주성분(主成分)이었고, 제(第)3 주성분(主成分)과 제(第)4 주성분(主成分)은 형매교배(兄妹交配)된 계통(系統) 및 자식계통(自殖系統)에서는 뚜렷한 특징(特徵)이 없었으나 톱교배(交配)된 계통(系統)에서는 엽(葉)의 크기에 관련(關聯)된 주성분(主成分)이었다. 6. 계통간(系統間) 거리(距離)에 의(依)해 57계통(系統)은 4개(個)의 계통군(系統群)으로 분류(分類)되었으나 전계통(全系統)의 91.1%인 52계통(系統)이 계통군(系統群) I로 분류(分類)되어 수집(蒐集)된 재래종(在來種) 옥수수의 대부분(大部分)이 동일계통(同一系統)인 것으로 나타났고, 계통군(系統群) II에는 3계통(系統)이, 계통군(系統群) III과 계통군(系統群) IV에는 각각(各各) 1계통(系統)이 속(屬)하였다. 계통군(系統群) I은 조생(早生), 단간(短稈), 중형자수(中型雌穗), 중립(中粒) 및 중수(中收) 계통(系統)들이었고, 계통군(系統群) II는 만생(晩生), 중간(中稈), 소형자수(小型雌穗), 소립(小粒), 다자수(多雌穗) 및 다수(多收) 계통(系統)들이었다. 계통군(系統群) III은 중생(中生), 장간(長稈), 소형자수(小型雌穗) 및 소립(小粒), 소수(少收) 계통(系統)들이었고, 계통군(系統群) IV는 중생(中生), 장간(長稈), 대형자수(大型雌穗), 소자수(少雌穗) 및 중수계통(中收系統)이었다. 7. 특성(特性)들의 자식열세도(自殖劣勢度)는 계통(系統)에 따라 차이(差異)가 있었으며 수량(收量), 이삭중(重), 초장(草長) 등(等)에서 비교적(比較的) 크게 나타났고, 분류(分類)된 군별(群別) 자식열세도(自殖劣勢度)는 100 입중(粒重), 엽수(葉數), 엽장(葉長) 및 출수기(出穗期)까지의 일수(日數) 등(等)의 특성(特性)이 계통군(系統群) I에서 컸고, 기타의 특성(特性)은 계통군(系統群) II에서 컸다. 8. 특성(特性)들의 잡종강세도(雜種强勢度)는 계통간(系統間) 차이(差異)가 있었으며 이삭중(重), 이삭당(當) 입중(粒重), 100입중(粒重) 및 엽장(葉長) 등(等)에서 높았으며 분류(分類)된 군별(群別)로 보면 이삭길이, 이삭직경(直徑), 이삭중(重), 이삭당(當) 입중(粒重), 100 입중(粒重) 및 엽장(葉長) 등(等)의 특성(特性)은 계통군(系統群) II에서 높았고 기타의 특성(特性)은 계통군(系統群) I에서 높았다. 9. 특성(特性)들의 동질접합체(同質接合體) 정도(程度)는 이삭중(重)(79.1%)에서 가장 높았으며 이삭 수(數)(-2.1%)에서 가장 낮았는데 특성별(特性別)로 큰 차이(差異)가 있었다. 분류(分類)된 군별(群別)에 있어서도 동질접합체(同質接合體) 정도(程度)는 특성(特性)에 따라 차이(差異)가 있었는데 계통군(系統群) II에서 높은 것이 많았고 계통군(系統群) I에서 낮은 것이 많았다. 10. 형매교배(兄妹交配)된 계통(系統)의 특성(特性)과 톱 교배(交配)된 계통(系統)의 특성(特性)과의 상관관계(相關關係)는 모든 특성(特性)에서 정(正)의 상관(相關)을 나타내었으며 이삭수(數), 초장(草長), 엽장(葉長), 수량(收量) 및 단백질(蛋白質) 함량(含量) 등(等)에서 높은 상관(相關)을 나타내었으며 이삭 직경(直徑), 100입중(粒重) 및 엽수(葉數) 등(等)에서는 유의성(有意性)이 인정(認定)되지 않았다.

• 대한한의학원전학회지
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• 제3권
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• pp.218-247
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• 1989

As mentioned above, I got the next conclusion since I had considered the medical contents of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代) through several bibliographic records. 1. There were Pung-baeg(風伯), Uh-sa(雨師), Un-sa(雲師) that were the names of the governmental officials during the ancient period of Whan-ung(桓雄). Among them, Uh-sa specially managed the treatment for diseases. When we think of the significance of Pung(風)-which means the winds, Uh(雨)-which means the rain, Un(雲)-which means of clouds, we will find out that the human life will be affected by all kinds of phenomena of the nature. So I can infer that ancestries could prevent and treat diseases with adjusting them tn the changes in the weather. 2. There were five government officials(五事) in the ancient period of Whan-ung(桓雄上古時代). They are Uh-ga(牛加), Ma-ga(馬加), Ku-ga(狗加), Cheo-ga(猪加) and Yang-ga(羊加), and had charges of five important duties. Among them, Cheo-ga was set to a charge of treatment for diseases. So we can notice that there existed people who treated for diseases professionally. When we think of the meanings of Uh(牛)-which intends cows or bulls. Ma(馬)-which intends horses, Ku(狗)-which intends dogs, Cheo(猪)-which intends wild boars and Yang(羊)-which intends sheep, we can see that livestocks would be raised at that time, and they came to have more chances to digest meat. Since the digestion of meat became to be a burden on the stomach and the intestines, it might cause a lot of indigestive troubles. 3. When I compared Tan-gun Pal-ga(檀君八加) with the Oh-ga(五加) in the ancient period of Whan-ung(桓雄上古時代), I could tell that the community of Tan-gun's period is more advanced and specialized than one of Whan-ung's. When I think of the next sentence ; "The Prince Imperial, Bu-u(夫虞) become to be a Ro-ga(鷺加), who treat for diseases professionally.", I am sure that the treatment for diseases was more importment than any other things, because he was the third son of Tan-gun(檀君). 4. According to Tan-gun(檀君) mythology, Whan-ung(桓雄) came down from the heaven of the pure Yang(純陽) to the earth and then changed into a man who had had more Yang(陽) than Yin(陰). And a bear came up from the underground(or the cave) to the ground and then changed into a women who had had more Yin(陰) than Yang(陽). So both of them became to hold together. This story implicated that ancestors had taken a serious view of each of them, namely the ancestors didn't give the ascendance to the one side of them, and made much account of the mutual harmony. So I am sure that this fact coincided with the basic theories of oriental medical science. To refer to two proverbs of Tan-gun mythology that are "Ki-Sam-Chil-Il(忌三七日)" which means caring for twenty one days, and "Pul-Gyon-Il-Gwang-Baeg-Il(不見日光百日)" which means keeping indoors for one hundred days, I can tell you that "twenty-one-day" involves the principle of the birth of life, and "one-hundred-day" contains a preparatory period or the period of death to bear another life. 5. From the medical stuff, such as wormwood(艾), garlic(蒜), or wonder-working herbage(靈草), that had been written at the bibliographic papers of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代), I consider that many people might get a lot of women's diseases, indigestive troubles, and other diseases that were caused by the weakness, but with using various spices, such as the leaves of water pepper(蔘), they could prevent the occurrance of all kinds of diseases previously. So I regard this treatment as the medicine from food. 6. One of the sayings at Nae-gyong(內經) is that "The stone accupuncture(砭石) came from the orient." We can see both "wonder-wor-king wormwood(靈草)" and "dried wormwood(乾艾)" in the several bibliographic papers of the ancient history of the old-Korea(朝鮮上古史). From these records, I can be convinced that ancestors would utilize the acupuncture(針) and the moxa cautery(灸) to cure a patient of a disease. 7. Even though someone claimed that the book, "medical science and chemistry(醫學化學)" and "medical treatment(醫學大方)" had had been written during the ancient period of the old-Korea(上古朝鮮時代), such a fact can't have been ascertained historical evidence. But it has been handed down that there existed the original phonetic alphabet, such as the "Ka-Im-To alphabet(加臨土文字)" at that time. The terms about the diseases, which had been occurred at the community of the old-Korea(古朝鮮地域), were recorded fragmentarily at other records after that time. The origin of confucianism came from the race of the eastern barbarians, and Tae-Ho-Pok-Hi(太嗅伏義) and the king. Sun(舜) came from the eastern barbarians, too. The divination of tortoise shells at the country of Un(殷) is another from which was developed at the eastern barbarians' fortune-telling of animal bones. From these facts, I can infer that, by all means, they might record the medical knowledge which had been stored for thousands of years while contacting with china directly.

• 대한한의학원전학회지
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• 제7권
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• pp.198-231
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• 1994

Up to now, after I had examined the relation between the origin of Fung(風) and Gi(氣) and the mean of Fung in medical science, I obtained the conclusion being as follows. The first, Fung(風) means a flux of Gi(氣) and Gi shows the process by virtue of the form of Fung, namely, Fung means motion of Gi. In other words, it is flow of power. Accordingly, the process of all power can give a name Fung. The second, Samul(事物) ceaselessly interchange with the external world to sustain the existence and life of themselves. And they make a adequate confrontation against the pressure of the outside. This the motive power of life action(生命活動) is Gi and shows its the process on the strength of Fung. The third, Samul(事物) incessantly releases power which it has to the outside. Power released to the outside forms the territory of the established power in the environment of them and keep up their substance(實體) in the space time(時空). It can be name Fung because the field(場) of this power incessantly flows. The fourth, man operates life on the ground of the creation of his own vigor(生氣) for himself as the life body(生命體) of the independence and self-support. The occurence of this vigor and the adjustment process(調節作用) is supervised by Gan(肝). That is to say, Gan plays a role to regulate and manage the process of Fung or the action of vigor with Fung-Zang(風臟). The fifth, because the Gi-Gi adjustment process(氣機調節作用) of Gan is the same as the process of Fung, Fung that operates the cause of a disease is attributed to the disharmony of the process of the human body Gi-Gi. Therefore, the generating pathological change is attributed to the extraordinary of the function by the incongruity of Gi-Gi(氣機) or the disorder of the direct motion of Gi-Hyul(氣血). Because the incongruity of this Gi-Gi of the human body gives rise to the abnormal of Zung-Gi(正氣) in the human body properly cannot cope with the invasion of 'Oi-Sa(外邪). Furthermore, Fung serves as the mediation body of the invasion of other Sa-Gi(邪氣) because of its dynamics, By virtue of this reason, Fung is named the head of all disease. And because the incongruity of the Gi-Gi has each other form according to Zang-Bu(臟腑), Kyung-Lak(經絡), and a region, the symptoms of a disease appear differently in line with them as well. The sixth, Fung-byung(風病) is approximately separated Zung-Fung(中風) and Fung-byung(猍義의 風病). Zung-fung and Fung-byung is to be attributed to the major invasion of each Jung-gi and Fung-sa(正氣와 風邪). But these two kinds stir up the problem to the direct motion of Gi-hyul(氣血) and the harmony of Gi-Gi in the human body. When one cures it, therefore, Zung-fung has to rectify Gi-Gi and the circulation of Gi-hyul on the basis of the supplement of Jung-gi(正氣) and Fung-byung must make the harmony of Gi-Gi with the Gu-fung(驅風). -Go-gi(調氣), Sun-Gi(順氣). Hang-Gi(行氣) - All existing living things as well as man maintain life on the ground of the pertinent harmony between the soul(精神) and the body(肉體). As soon as the harmony falls down, simultaneously life disappears as well. And Fung which means the outside process between Gi(氣) and Gi(氣) makes the action of their life cooperative and unified, Accordingy, the understanding of Fung, first, has to start wi th the whole thought that not only all Samul(事物) but also the soul and the body are one.

• 대한가정학회지
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• 제27권2호
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• pp.163-185
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• 1989

Korean home economics education has around 100 years history. The main aims of home economics education up 1950 had not been changed, they were mainly for the improvement of household-skill to raise both standard of living and life quality as well as womanhood. After 1960's the standard of living drastically improved and the industrialization of Korean society was quite rapidly proceeded from simple to complex one. Because of these changes, I considered that the aims and the contents of home economics education should be reexamined and reshaped. This study motivated me that especially home economics major should be trained to be competent enough to work in industrialized society as much as the input to her college education. As industialization was made progress, family member's diverse role differentiation also occurred from past simple role such as house wife or girl's high school teacher among by home economics major. In this current societal change, most of the home economics major have wish to have opportunities obtaining new kinds of employment rather than obtaining merely teaching work. With this in mind I made a study on college level home economics education of the new adjustment to current and future industrialized Korean society. (1) The full number of officially admissible home economics major in 169 Korean colleges, 70 junior colleges, and one open university were as follows, 7139, 6080, and 230 respectively. The percentages of employed of employed numbers of them for the college and junior college graduates were 26.5 and 39.0 respectively. (2) The certificate qualifications issued to college home economics major are nutritionist (1st grade and 2nd grade), clothes and textilist, home economics teacher (2nd grade for high school) and kindergartener (2nd grade), The qualifications are certified after majoring each field from major departments of college of home economics by Ministrys of Labour and Education of the Korean government. The percentages of their employment are low as mentioned earlier. (3) To find out new employment opportunity for home economics graduates in home economist in business (henceforce/HEIB) status quo of consumer division for mational enterprise was surveyed. According to govermment decree of general law of consumer protection (1980), enterprise should organize bureau (offics, subdivision) on liability to consumer's complaint. Of 89.6% of the enterprise established th subdivision in which 96.2% of employee was male (3.8% was female). Of the employee college graduate and high school graduate were 93.2% and 6.8% respectively. On the employee's major acadmic backgroud (%), economics and business administration, engineering and low-political science were 39.5, 26.2 and 11.2 respectively. (4) To study on the relation between home economics and home economist in business, the aspect of historical development of HEIB, group of HEIB employing enterprise and their nature of business were tried to find out as well as perception and evaluation by enterprise on HEIB. (a) In the united States of America employed home economics major to enterprise was organized autonomously HEIB subdivision within American Home Economics Association since 1920's and the membership of HEIB was 3,000 of the AHEA membership 50,000. (b) In Japan the Japanese founder HEIB had three times the bilateral congress with the U.S.HEIB and had 10th anniversary celebration in 1988. Japanese HEIB member are not necessary to be home economics graduates but should have certificate as consumer adviser effected by the Minister of Trade and Industry. Japanese subdivision of consumer affaire within Japanese enterprise employ the consumer adviser with the certificate. Because of this different system from the United Sates, Japanese HEIB call their title "HEEB" instead of HEIB. The Japanese consumer adviser certificate system had initiated since 1980 and it belongs to 2nd level national qualification certificate. Currently active membership of Japanese "HEEB" association had increased from 115 (in 1979) to 319 in 1988. (5) For the opening of the future new employment of home economics graduates to enterprise and qualification required for the HEIB by national enterprise in Korea, I studied on the courses which seem to be important and required by employee in the field of HEEB in the United States of America and preliminary curriculum for home economics related major student aimning to be the future "HEEB" by Japanese HEEB study group of Japanese Association of Home Economics. It is suggested that it is very important and urgent to realize as home economics educator to have common deep concern and endeavors on opening new employment for our home economics major student1), we should try to publicize strongly and let enterprise and consumer protection board realize that employee in the subdivision of consumer protection should be the one who well experienced home economics major graduates2), we, home economics educator, should try to develop actively new curriculum in line of the suggestion made earlier for our future home economics major student of open broadly their future employment opportunities3), we, home economics educators, should try to have consensus on whether we should have support from government in terms of receiving national qualification certificate on consumer pretection or not4), and I would appreciate if the Korean Home Economics Association and Korean Home Management Society paydeep and positive concern on this matter.

• 대한간호학회지
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• 제23권1호
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• pp.118-129
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• 1993

In order to approach the nursing care of clients who are using oriental medicine and to understand the perception of the client who uses oriental medicine practices and the need to develop a model of nursing related to oriental medicine it is important to examine the major nursing concepts as they are found in oriental medicine and as they are differently defined according to the basic thought, theory and philosophical perspectives between East and West. Oriental medicine developed based on Sung Confucianism the teachings of Chut-zu, especially Tai-Chi-Tu Shuo and energy thought which are similar to traditional Korean Sasang Constitutional medicine. The basic theory on which oriental medicine is build is the theory of the five elements of Yin / Eum-Yang Theory(cosmic dual forces) and Meridian Theory. The most important attribute of Yin Yang is the concept of duality, confrontation and dependence, within Yin Yang but which do not exist separately. That is, the universe is a vast, indivisible entity within which all things exist in harmonious interdependence and balance. Harmony is achieved only when the two primorial forces, Yin and Yang, are brought into perfect balance. Each is contained within the other and there is a continuing interchange between the two. This also applies to the human body including human health which is defined as balanced harmony. The most universal connection of Yin and Yang is found in the universe where the five elements of life, fire, water, earth, wood and metal can be explained as having either Yin or Yang and therefore being in a state of connectedness but systematically circulating between the two, that is essentalilly one (the control of the unified ) or as coexistant poles of individual wholes (the pluralism of Yin Yang Theory) so that it is all unified(balanced) in the Great Absoulte. Human beings also maintain a balance of Yin and Yang in the five elements and this relationship is very important in approaching ·oriental medicine, The meridians are the channels in the body through which the life force flow throughout the body. In oriental medicine the meridians are seen as the railroad, the acupuncture points on the meridians as the stations and energy as the train. In the normal healthy organism, all are maintained in balance and in a contiuous circulation of energy. illness is the result of the energy flow becoming disarranged. Although practitioners of oriental medicine approach the client differently than do practitioners of Western medicine and their method of examining the patient is different, the basic objectives of the examination are the same for practitioners of both types of medicine. Therefore if each could be used to supplement the defiencies in the other and achieve a harmonious cooperation between the two, a higher level of care which is culturally appropriate to korean culture could be achieved. The traditional korean concept of health is a naturalistic view which emphasizes being in harmony with nature. Any manifestation of disease is considered a sign that the body is in a state of disequilibrium and is thus no longer in harmony with the universe. The wholistic view of the world held by practitioners of oriental medicine can be used by nursing in the development of a world view of nursing in which the human being is seen within the macrocosm as part of the natural phenomenon of the universe and but also as a microcosm of the universe, a universe which is a vast and indivisible entity within which all things exist in harmonious interdependence and balance. Interaction between human beings and their environment and the relationship of this interaction to health are concepts that are also found in nursing. Nursing views human brings, not as an accumulation of separate cells and organs but, as unified wholes interacted in very close relationship nth their environment. Nursing also maintains a view of human beings in which emphasis is placed on the role of the mind in explaining the concepts of harmony and balance in health. Although there are differences between oriental medicine and nursing in approaches to clients, the basic point of view and philosophy have many fundamental similarites. An understanding of the basic thought and philosophy of oriental medicine if applied to nursing, would allow for the development, not only of nursing related to oriental medicine, but of a nursing theory appropriate to the korean context.

• 조형예술학연구
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• 제10권
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• pp.183-218
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• 2006

Colors change in time corresponding with the value system and aesthetic consciousness of the time. The roles that colors play in painting can be divided into the formative role based on the contrast and harmony of color planes and the aesthetic role expressed by colors to represent the objects. The aesthetic consciousness of the orient starts with the Civility(禮) and Pleasure(樂), which is closely related with restrained or tempered human feelings. In the art world of the orient including poem, painting, and music, what are seen and felt from the objects are not represented in all. Added by the sentiment laid background, the beauty of the orient emphasizes the beauty of restraint and temperance, which has long been the essential aesthetic emotion of the orient. From the very inception of oriental painting, colors had become a symbolic system in which the five colors associated with the philosophy of Yin and Yang and Five Forces were symbolically connected with the four sacred animals of Red Peacock, Black Turtle, Blue Dragon, and White Tiger. In this color system the use of colors was not free from ideological matters, and was further constrained by the limited color production and distribution. Therefore, development in color expression seemed to have been very much limited because of the unavailability and unreadiness of various colors. Studies into the flow in oriental painting show that color expression in oriental painting have changed from symbolic color expression to poetic expression, and then to emotional color expression as the mode of painting changes in time. As oriental painting transformed from the art of religious or ceremonial purpose to one of appreciation, the mast visible change in color expression is the one of realism(simulation). Rooted on the naturalistic color expression of the orient where the fundamental properties of objects were considered mast critical, this realistic color expression depicts the genuine color properties that the objects posses, with many examples in the Flower & Bird Painting prior to the North Sung dynasty. This realistic expression of colors changed as poetic sentiments were fused with painting in later years of the North Sung dynasty, in which a conversion to light ink and light coloring in the use of ink and colors was witnessed, and subjective emotion was intervened and represented. This mode of color expression had established as free and creative coloring with vivid expression of individuality. The fusion of coloring and lyricism was borrowed from the trend in painting after the North Sung dynasty which was mentioned earlier, and from the trend in which painting was fused with poetic sentiments to express the emotion of artists, accompanied with such features as light coloring and compositional change. Here, the lyricism refers to the artist's subjective perspective of the world and expression of it in refined words with certain rhythm, the essence of which is the integration of the artist's ego and the world. The poetic ego projects the emotion and sentiment toward the external objects or assimilates them in order to express the emotion and sentiment of one's own ego in depth and most efficiently. This is closely related with the rationale behind the long-standing tradition of continuous representation of same objects in oriental painting from ancient times to contemporary days. According to the thoughts of the orient, nature was not just an object of expression, but recognized as a personified body, to which the artist projects his or her emotions. The result is the rebirth of meaning in painting, completely different from what the same objects previously represented. This process helps achieve the integration and unity between the objects and the ego. Therefore, this paper discussed the lyrical expression of colors in the works of the author, drawing upon the poetic expression method reflected in the traditional Flower and Bird Painting, one of the painting modes mainly depending on color expression. Based on the related discussion and analysis, it was possible to identify the deep thoughts and the distinctive expression methods of the orient and to address the significance to prioritize the issue of transmission and development of these precious traditions, which will constitute the main identity of the author's future work.

• Current Research on Agriculture and Life Sciences
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• 제29권
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• pp.11-19
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• 2011

본 연구는 농촌경관의 잔여경관요소로서 중요한 기능을 수행하고 있는 경작지 내 소규모 습지 및 소하천의 경관생태적 특성 및 가치분석을 토대로 현실적인 개선방안을 제시해 보는데 가장 큰 의의를 두고있다. 연구결과를 요약하면 다음과 같다. 1) 총 7개의 공간에서 출현하고 있는 습지비오톱의 경관생태적 특성분석 결과, 일례로 사례지 5의 경우 수면의 크기가 $10,600m^2$로 비교적 넓게 형성되어 있었으며, 수변의 기울기, 띠숲의 폭, 식생조성상태 등에서 매우 양호한 것으로 평가되었다. 또한 굴곡성은 사례지 8-1에서 주요 돌출부의 수가 2개로 가장 높았으며, 형태적 다양성 역시 1.47로 가장 높은 값을 보였다. 2) 습지비오톱의 문제점 분석 결과, 대부분의 습지들은 여과기능을 수행하기 위한 초본 띠숲의 폭이 1m 내외로 조성상태가 미흡한 것으로 분석되었으며, 특히 사례지 8에서 나타나고 있는 4곳의 습지들은 수변의 기울기가 $45^{\circ}$ 이상으로 사면식생이 생육하기에는 어려움이 있는 것으로 나타났다. 3) 총 6개의 공간에서 출현하고 있는 소하천의 경관 생태적 특성분석 결과, 일례로 사례지 4의 경우 수변 폭은 55m로 가장 넓었으며, 흙, 돌, 자갈 등의 자연재료로 형성되어 있는 것으로 조사되었다. 반면 사례지 2-2의 경우 수변 폭은 4m로 가장 좁았으며, 사면의 경사각은 $90^{\circ}$로 직각의 형태를 이루고 있었다. 또한 식생의 생육이 이루어지고 있지 못한 것으로 나타났던 바, 생태적 가치는 매우 낮은 것으로 평가되었다. 4) 소하천의 문제점 분석 결과, 사례지 2-1은 수변 띠숲의 폭이 5m 정도로 수변 폭에 비해 매우 좁았으며, 주변 경작지로부터 유해 화학물질이 여과없이 방류되고 있었다. 또한 사례지 2-2는 전구간이 콘크리트 포장면으로 형성되어 있으며, 직선적인 하천구조로 인해 자연정화 능력, 홍수방지, 생물서식공간 확보의 측면에서 그 기능이 매우 미약한 것으로 분석되었다. 5) 이상과 같은 경관생태적 특성분석, 문제점 분석 결과를 토대로, 습지의 경우 크게 형상, 식생, 지형구 조적 측면에서, 소하천의 경우 크게 종단구조, 횡단구조적 측면에서 주요 개선방안을 설정하였다. 본 연구의 결과는 최근 농촌지역의 대규모 개발사업, 농지정리사업 및 도로건설 등에서 야기되는 습지및 소하천의 훼손을 방지할 수 있는 기초자료를 제공해 줄 수 있을 것을 판단되며, 또한 이들의 추가조성을 위한 가이드라인을 제시해 줄 수 있을 것으로 사료된다. 그러나 본 연구의 결과를 타 지역으로 확대 적용해 나가기 위해서는 무엇보다 다양한 사례연구를 통한 객관화된 모형개발 및 검증이 뒷받침되어야 할 것으로 생각된다.

• 사상체질의학회지
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• 제10권1호
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• pp.81-99
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• 1998

1. 연구배경 : 사상체질의학에서 체질의 진단은 매우 중요하다. 전체적이고 직관적으로 제시된 동의수세보원의 체질진단 방법을 객관화 할 필요가 있다. 이를 위하여 신체 각 부위의 형태학적인 연구를 통하여 사상체질 유형을 가려내려는 시도가 이루어지고 있으며, 그 중의 하나는 생체 계측 방법을 이용하는 것이다. 본 연구에서는 체질인류학 연구 방법 중의 하나인 지문과 손바닥문의 분석 방법이 사상체질 유형을 가려내는 데 얼마나 도움 되는지 밝히고자 하였다. 2. 방법 : 특별한 질병이 없는 한국사람 347명(남자 241명, 여자 106명)에게 설문지 I 형과 QSCCII를 실시하여 두 가지 방법에서 같은 체질로 진단된 208명(남자 142명, 여자 66명)의 지문과 손바닥문을 채취하여 분석하였다. 삼교차점의 수에 따라 지문의 유형을 분석하였고, 지문의 중심에서 삼교차점까지 직선을 그어서 만나는 피부능선의 수를 세었다. 각 손가락의 몸쪽에 있는 손바닥문의 삼교차점에서 일어나는 피부능선을 추적하여 손바닥문의 유형을 분석하였고, 손바닥문의 삼교차점 사이에 직선을 그어서 만나는 피부능선의 수를 세었다. 그리고 손바닥문의 삼교차점이 이루는 atd각도를 측정한 후 사상체질 유형과 관련성을 살펴보았다. 3. 연구결과 및 결론 : 208명의 사상체질 유형은 태음인 76명(36.5%), 소음인 81명(39.0%), 소양인 51명(24.5%)이었고, 지문과 손바닥문의 분석 결과는 다음과 같았다. 지문의 유형은 태음인을 가려내는 데 도움이 되었고, 손바닥문의 유형은 태음인, 소양인, 소음인을 모두 가려내는 데 도움 되었다. 특히 손바닥문 유형은 소양인과 소음인을 가려내는 데 큰 도움이 되었다. 또한 지문과 손바닥문의 피부능선수는 소양인을 가려내는 데 도움 되었다 . 지문과 손바닥문은 사상체질 유형마다 특징적인 경향이 있으므로 사상체질 유형을 가려내는 데 도움이 도움 될 것으로 기대되며, 향후 본 연구자는 더 많은 사람을 대상으로 지문과 손바닥문 그리고 손금을 함께 관찰하여 보고할 예정이다.