• Journal of Digital Convergence
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• v.16 no.3
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• pp.505-512
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• 2018

The purpose of this study was to investigate the effects of Haiku writing on mindfulness and empathy cultivating of the graduate students majoring in clinical psychology, and that it would also serve as enhancements of self-compassion and acceptance. Twenty-two graduate students in clinical psychology were to writing a Haiku poem about nature, the situation and themselves during a semester. Before and after the Haiku Writing Programme, mindfulness, empathy, self-compassion, and acceptance were measured and the subjective responses were analyzed after the programme was completed. The results of the study are as follows : First of all, quantitative analyses shows that Haiku writing has a significant effects on mindfulness, empathy, self-compassion and acceptance. Even in qualitative analyses, there are positive changes on those constructs in Haiku writing. Finally, the meaningfulness of the study, limitations, and recommendations for future work were discussed.

• The Journal of Korean Association of Computer Education
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• v.5 no.4
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• pp.99-109
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• 2002

The purpose of the research undertaken for this paper was to demonstrate the effects of WBI on students' achievement and their reactions. WBI was adapted for use on the lesson Theme of Poems in Korean textbook for Middle School second graders. Hypothesis 1 was that there would be meaningful differences in students' achievement between the experimental group using WBI and the controlled group in a traditional instructive class. And the statistical calculations showed that the experimental group produced larger numbers in terms of both the average and standard deviation. Hypothesis 2 was that there would be the more highly rated outcomes from the experimental group applying WBI for students' interest, understanding, and concentration. The responses to a Questionnaire concerning stated items showed significant differences in favor of WBI class. Based on these analyses, this thesis represents an effort to potential application of WEI to learning of Poems, in light of research evidence that reveals its respective effect to further students' achievement and interest.

• Fashion & Textile Research Journal
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• v.17 no.3
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• pp.364-371
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• 2015

This study investigated and analyzed Sadanggut for General Namyi, Agisee Gutdang in Haengdang-dong, Dodanggut in Bonghwa Mountainto examine the type and characteristics of official hats for shaman's costumes based on Seoul village gutas a spiritualistic shaman revealing the divinity of music for gutthrough singing, dancing, divine material and official hats. Commonly worn official hats were Goggal(conical hats), Jeonlip(soldier's felt hats), and Heuklip(black hats) for Seoul village gut as the object of thisstudy. Each official hat had a close relationship with subjects for divinity and musical meaning for gut. Julip(Red hats), Jokduri(bride's headpiece), helmets, Iksubgwan(King's official hat), and Daesu(Queen's a big wig with various hairpins) were also worn. Official hats worn for Seoul village gutwere understood to symbolize divinity and raise authority and dignity to the public through aggressive appearance, exaggeration and splendor. Concretely, official hats at Seoul village gut first had roles to materialize the divinity of each music of gut. Second, recognized as a part of performance or traditional culture in present day, aggressive official hats were favored to supply splendid attraction and maximize scenes of divined heroic epic poem in gut. Third, for Seoul village gut, colors and silhouettes of modern traditional costumes were reflected pursuing partial change and focused on exaggeration and splendor to express the mirth and festival of gutwhile maintaining traditional costumes.

• Journal of Haehwa Medicine
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• v.19 no.2
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• pp.25-33
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• 2011

Daoism is a very important subject that consists of oriental medicine(traditional east asia medicine). Among the many scriptures, The Zhouyi cantong qi (周易參同契, Token for Joining the Three in Accordance with the Book of Changes) is the main Chinese alchemical scripture. This book is composed with three kinds of subject, Zhouyi(周易, the Book of Changes), the Huanglao(黃老) Tradition and alchemy(鍊金, 爐火). The author's name is not signed but is concealed in the text. According to the traditional account, the legendary Han immortal from Guiji (會稽, in present-day Zhejiang, 古 浙江), Wei Boyang(魏伯陽), wrote it in the period between Emperor Shun and Emperor Huan of the Eastern Han (126-127 BC), after reading the Longhu jing (龍虎經, Scripture of the Dragon and Tiger). Later he transmitted it to Xu Congshi(徐從事), who appended a commentary, and to Chunyu Shutong(淳于叔通), who first circulated it in the world. While some features of this account provide significant details - especially about the reputed date of the text and about its formation having taken place in stages - the received Cantong qi(參同契) actually is not the product of a single generation of authors, but the result of several centuries of textual accretions as well as theory of three co-authorship by Wei Boyang(魏伯陽), Xu Congshi(徐從事), Chunyu Shutong(淳于叔通). It has over 6000 characters in four-word or five-word verses. Some parts of the book are in styles of prose and poem. Many scholars explain the title "cantongqi(參同契)", saying that "Can(參)" means three, "Tong(同)" means correspondence, and "Qi(契)" means unification. Through images of hexagrams of the Book of Changes, the book illustrates the thought of the Huanglao(黃老) Tradition and alchemy. Wei Boyang(魏伯陽) theorizes his own experience unifying the way of intercourse of Yin and Yang in the Book of Changes, the cultivation of spirit through spontaneity of the Huanglao(黃老) Tradition and the elixir refining of alchemy.

• Journal of the Korea Safety Management & Science
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• v.22 no.1
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• pp.45-50
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• 2020

The number of elevators in Korea has surpassed 700,000 units in 2019, which is the 8th in the world by number of installed units and 3rd in the world by new units. The word 'lift' is a representative word, and the category includes elevators, escalators, dumb waiters, and moving walks. Those who live in the city will experience using elevators once or twice a day, and these elevators are becoming an indispensable means of transportation when using high-rise apartments or subways. However, such a convenient elevator also has a lot of risks that threaten the safety of the user and actually cause many accidents every year. In particular, escalators (including moving walks), which account for as little as 5% of all elevators, account for 70% of all elevator accidents. According to Heinrich's chain of thought theory, accidents are caused by a combination of factors, which are divided into five stages: Stage 1: Genetic Factors and Social Environment, Stage 2: Individual Defects, Stage 3: Unsafe behavior and Unsafe conditions, Stage 4: Accident, Stage 5: Injury. Heinrich said that three of these five phases, unsafe behavior and unsafe conditions, require safety management and efforts to prevent accidents. In escalator accidents, the analysis of accident cases that have occurred so far will be related to unsafe behaviors and unsafe conditions, and the effective management of these causes of accidents will enable safer and more convenient use of escalators. This study analyzed accident cases of elevator users, focusing on escalator accidents over the last 10 years (2010 ~ 2019), and safety management to prevent safety accidents of elevator users by analyzing the behavior of actual users and questionnaires of experts in related fields. The method was studied.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.6
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• pp.924-934
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• 2010

Yaksung-ga is a short Chinese poem, written for easy memorizing of properties and effects of various herbal drugs. It is very useful for teaching herbalogy and for using in clinical practice. In spite of its importance, research of the Yaksung-ga is very insufficient. Thus, we investigated literary works of Tingxian Gong and Korean medical books in the late Chosun dynasty, to explain how Yaksung-ga had been received and modified in Korean medicine. Manbinghuichun(萬病回春) and Shoushibaoyuan(壽世保元), the literatures of Tingxian Gong, are the origin of Yaksung-ga. Jejungshinpyun(濟衆新編) is the first book which recorded Yaksung-ga in Korea, having influenced Juchonshinbang(舟村新方) and Euijongsonik(醫宗損益). The classification system of Yaksung-ga was remarkably changed in Euijongsonik, according to the method of Bencaogangmu(本草綱目). And the Yaksung-ga of Bangyakhappyun(方藥合編), which is generally used in Korea at present, was shortened from the form of 8 Chinese characters in each line to 7 characters, so that it can be easily recited. In the end, the authors of Korean medical books selectively cited the Yaksung-ga of Tingxian Gong, and added many novel Yaksung-ga.

• Lingua Humanitatis
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• v.5
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• pp.167-192
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• 2003

When Hart Crane′s poem cycle The Bridge was published in 1930, a group of influential reviewers accused Crane of immaturity, sentimentality, and lack of focus. They condemned crane′s wayward, fuzzy mysticism as backwards-looking and self-defeating. Even sympathetic critics, such as Harold Bloom, have consistently portrayed Crane′s poetry as the pyrotechnic final fizzle of late romanticism. These persistent, public reservations, however, have not prevented an impressive proliferation in secondary literature concerning Crane since the late 1960s. His promiscuity, alcoholism, erratic behavior, relative poverty, tragic death, and total commitment to art have since earned him the labels of New World Rimbaud and proto-Beat. His colorful career thus explains in part his retrospective fame. Nevertheless, living hard and dying young do not guarantee artistic immortality. This article poses questions as to why Crane has mattered so much to subsequent generations of U.S. readers and what these readers find so compelling in his poetry. The answer, I would argue, lies in Crane′s idiosyncratic use of language. Far from striving for transparency, he writes in an inimitably obstructive, artificial manner. There is something seductive and absurd in his wild use of words here, I would further argue, we discover the reason behind both Crane′s enduring appeal and his supposed inadequacy as a writer. Crane did "torture" syntax, semantics, and conventional associations, not because he saw his unusual language as an eccentric mannerism but because he saw it as a tool in the service of constructing a "myth of America" and reintegrating the human and divine. Understanding thy he considered this to be the case clarifies Crane′s achievement and illuminates why his work still seems so relevant today.

• The Journal of the Korea Contents Association
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• v.13 no.7
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• pp.511-521
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• 2013

The purpose of this study is to review the perspective on early childhood language education by analyzing language activities specified in the Teacher's guide to Nuri Curriculum for Children between Age 3 to 5. In the pursuit of this purpose, 966 language educational activities suggested in 32 guidebooks(10 for age 3, 11 for age 4, 11 for age 5 - divided by life themes) have been chosen as the analysis object and analyzed based on the following category; subordinate scope, and activity type. This analysis showed that children aged 3~5 start their language activities in the order of talking, listening, reading and writing (under the subordinate scope category), and favors activities in the order of 'fairy tale/poem', 'story telling' and 'verbal section'. In conclusion, it has been proven that each category is concentrating on 1~2 activities and the proportion varies depending on the age. Based on the above result, we intend to examine the current situation of language education and use this study as the preliminary data to provide a proper direction for early childhood language education.

• Journal of the Korean Data and Information Science Society
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• v.26 no.6
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• pp.1465-1477
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• 2015

In Korea, the word, 'Literary Therapy' can be replaced by 'Bibliotherapy', 'Journal Therapy', 'Writing Therapy', 'Poem Therapy', 'Integrated Literary Therapy', or 'Imaginary-Oriented Poetry Therapy', and so on. This study, intended on people related to literary therapy, uses Q-methodology as useful research method of objectifying abstract concepts which can be perceived differently according to individual experience or perception, to investigate types of literary therapy's subjective perceptions. The result of study can be analyzed by four types: The first type is 'Pursuing Generalization', the second type is 'Considering the Therapist', the third type is 'Emphasizing the Integration', and the forth type is 'Maximizing the literary therapy'. Through this result of the study, we can find the responsibility of literary therapy as a leader of cultural, artistic therapy to break down various pathological situations which contemporary society have.

• Lingua Humanitatis
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• v.1 no.2
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• pp.3-20
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• 2001

The concept of "modernism" has always posed problems in definition from the beginnings of "early-modernism" to our age of post-modernism and multi-culturalism. And yet, the concept has been consistently aligned with the search for new paradigms of thinking about "modernity" as the age experiences it. In this sense, this study tries to explain the meaning of the term "modern," why it still matters in the study of literature, and how to apply it to the examination of Kim Soo-Young′s poems. Kim is one of the leading poets who understood the importance of modernism in the development of Korean modern poetry. But, despite his dedication to the western literary style and modernism, Kim also attempted the renewal of traditional Confucian thought in his poems. The result of such efforts can be seen in poems such as "Difficulties of Confucius ′Everyday Life," in which Kim tries to juxtapose the ancient life of Confucius with life in a much-westernized modern Korea. Another poem "Grass" shows his eagerness to transform traditional eastern aesthetics into a new mode of thinking that encompasses both the influence of the west and changes in 20th-century Korea. Through the study of Kim′s poems in relation to the critical reception of modernism in Korea, we can conclude the following: that Kim led the modernist movement in Korea; that modernism still matters in post-modern Korean literature; and that, because Kin tried to bring together the ideas of western modernism and traditional Confucianism, his poetry not only spoke to his own time but speaks also to our multi-cultural age.