• The Journal of the Convergence on Culture Technology
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• v.10 no.3
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• pp.209-217
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• 2024

The purpose of this study is to explore development plans by analyzing social interests and perceptions of jiu-jitsu using big data analysis. Network analysis, centrality analysis, and CONCOR analysis were conducted by collecting data for the last 10 years of major domestic portal sites. First, 'judo' was found to be the most important related word in network analysis, and 'judo' was also an important word in the analysis of dgree centrality. In the closeness centrality analysis, "defender" was the most important word, and "sports" was the most important word in betweenness centrality. Finally, as a result of CONCOR analysis, four clusters (related sports and marketing, jiu-jitsu competitions, belt test, supplies and expenses) were formed. As a conclusion of the study, first, words such as 'judo', 'exercise', 'competition', 'dobok', 'gym', and 'graduation' should be actively used to promote jiu-jitsu.As a conclusion of the study, first, words such as 'judo', 'exercise', 'contest', 'dobok', 'gym', and 'graduation' should be actively used to promote jiu-jitsu. Second, it is necessary to share information on training costs through various routes, to make awareness of the graduation process or method common, and to develop safety products and create a safe training culture. Third, it is necessary to find ways to continuously increase the influx of new trainees by attracting steady competitions.

• Korean Journal of Heritage: History & Science
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• v.49 no.1
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• pp.146-165
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• 2016

With the introduction of the system of recognizing masters of craft and performance skills in 1970, the principle of "preserving the original form," which was already in general use, was adopted as a legal principle in the Cultural Heritage Protection Act. While the concept "original form" can be related to tangible elements of heritage through the Act, the intangibility of craft and performance skills does not allow their pinpointing at a particular temporal period or the identification of a particular master from the past as the basis of an original form. Therefore, those craft or performance skills that are available at the point of recognition of relevant masters must serve as the basis of the original form for the intangible heritage concerned. This means that the principle of preserving the original form of intangible heritage has been implemented not based on a fundamental form of materiality, but rather on the craft or performance skills that may be held by a master at the time of his/her recognition as a "temporary original form." This principle has been observed through intangible heritage transmission and education policies for recognized masters and their trainees, contributing to establish an elitist transmission environment in which public were denied to join the education on intangible heritage. Even with policies guided by the principle of preserving the original form, designated craft and performance skills have been transformed contingent upon given social and environmental conditions, thus hindering the preservation of the original form. Despite the intrinsic limitations of the principle of preserving the original form when applied to intangible heritage, this principle has served as a practical guideline for protecting traditional Korean culture from external influences such as modernization and Westernization, and also as an ultimate goal for the safeguarding of intangible heritage, engendering actual policy effects. The Act on the Safeguarding and Promotion of Intangible Cultural Heritage that comes into effect in March 2016 takes the constantly evolving nature of intangible heritage into consideration and resultantly adopts a concept of "essential form" (jeonhyeong) in place of "original form" (wonhyeong). This new concept allows for any transformations that may take place in the environment surrounding the intangible heritage concerned, and is intended to mitigate the rigidity of the concept of "original form." However, it should be noted that "essential form," which is manifested as the unique significance, knowledge, and skills delivered by the intangible heritage concerned, should be maintained according to the guidelines and principles related to heritage conservation. Therefore, the new concept can be understood not as a rupture, but more as a continuum of the concept of "original form."

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

• Journal of Korean Academy of Nursing
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• v.3 no.2
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• pp.121-132
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• 1973

Introduction : Nursing as a profession is gelling wide acceptance today, especially among independent -minded women with necessary physical, mental and academic qualifications. This is particularly true of "comprehensive nursing", which requires to total dedication on the part if the nurse herself-physical, mental and sociocultural. Such comprehensive approach is like-wise called for in the institutional training of professional nurses. Undergraduate nursing courses nowadays place an increasing emphasis on the microscopic approach of training a nurse as an intelligent and well-balanced human being with an optimum degree of cultural sophistication. Greater attention then ever before is now paid to close observation of the individual traits and aptitude of nursing students, so as to permit full development of individual capabilities, interests and propensities within the concept of "comprehensive human education. " Purpose of study 1. To determine the degree of understanding of the part of nursing students of the various aspects of the subject taught in undergraduate nursing course. 2. To determine the motivation of nursing students in choosing the profession and possible subsequent change or attitude and outlook in the course of under graduated studies, as a means of presenting a new practical approach in nursing training based on the concept of "comprehensive human education. " Problems of study 1. The environments of nursing training will impinge on individual nursing students with different psychological impacts from lower to upper classes of under graduated studies. 2. Educational environments will have varying psychological impacts on students: a. Difference in religious faith among students. b. Difference in campus environments. c. Difference in domestic (family) circumstances. d. Difference in innate capabilities of students, 3. The understanding and attitude of individual nursing students towards the science of nursing will Have a close correlation with their respective motivations in choosing-nursing as a profession, and will also be closely influenced by the peculiarities of the subject taught, tile campus environments, etc, Delimitations of the study 1. Two universities offering 4-year nursing courses were selected. Due to the limited number of potential subjects, the optimum conditions of sample collection could not be fulfilled. 2. Subjects were confined to two classes in each university (sophomores and seniors) but without regard to the ages or scholastic achievements of individual students. 3. The conclusions derived from this study should be limited in application to the subject groups covered by the present study: they should not in any event be extended or applied to other groups. Procedures 1. Subjects: 40 nursing students each from the sophomore and senior classes of the "Y" and "K" universities situated in Seoul, aggregating 160 students altogether. 2. Instruments: Use has been made of questionnaires on (1) family backgrounds and (2) general information concerning. 3. Statistical Method: The findings of the present survey have been subjected to critical analysis as to the means, percentages, Cgi squares (X), standard deviations and the significance of the difference in means. Findings 1. Nursing students have chosen their subject of study with a confident outlook towards their future in society. 2. Horsing students have the necessary abilities to complete the prescribed courses of study. 3. The campus life of nursing students has been judged as very constructive, not with-standing certain in adequacies in the available educational facilities and the shortages of teaching staff. 4. The achievement levels of nursing trainees varied greatly according to their respective educational environments as well as their school years. 5. Clear and definite distinctions were discernible between the two universities as regards certain aspects of this survey, while no signifiant difference was observed in other: a. Sophomores and seniors in both universities gave nearly identical answers to questions concerning (1) motivation in choosing nursing as a profession, and (2) the way of spending leisure hours. b. Both universities revealed similar respective differences between sophomores and seniors as regards the abilities of fulfilling academic requirements ill the basic subjects. c. Educational environments have been found to be somewhat superior in the "Y"university to those of the "K" university, particularly as regard general campus and dormitory conditions. d. The high degree of dissatisfaction with the faculty, found in both universities, was considered to be a consequence of the universal phenomenon of "brain drain" and the relative neglect of the "comprehensive approach"in education.