• Journal of the Korean Society of Costume
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• v.61 no.7
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• pp.35-50
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• 2011

In this study, repression of the body is defined as a restriction on natural developments or movements and a modification either temporarily or permanently of the human body in shape, color, texture and odor. In addition, it involves physical and (or) mental pain. Chinese foot-binding and the Western corset are extreme examples of female body's being repressed in the history of fashion. The analysis of this type of repression will be based on historical research and theoretical concepts such as Darwin's (1809-1882) survival condition, Freud's (1856-1939) renunciation of desire, Weil's (1909-1943) privilege, and Foucault's (1926-1984) L'Usage des Plaisirs(the use of pleasure). Chinese foot-binding symbolically represents ideal beauty, the distinction of an ethnic group, and a desire for improved social status in the struggle for political power. It also represents psychology and a esthetics of eroticism and fetishism that originate from a man's desire and his individual taste. Symbolically, the Western corset represents abundance and fecundity, obedience and devotion to religion, the sanctity of God and ideal beauty as defined by political power. It also represents psychology and aesthetics of eroticism and fetishism as man's desire and a fashion icon. In conclusion, Chinese foot-binding was pursuit of power in male ideology but Western corset was a power struggle between God and mankind.

• The Journal of Art Theory & Practice
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• no.15
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• pp.7-30
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• 2013

This is a study on the ecological view of Robert Smithson's reclamation projects. Smithson was a pioneer of Earth art in the late 1960's. Robert Smithson believed that he could transform industrial wastelands, such as an abandoned oil rig and a no longer used quarry, into "Earth Art." In the early seventies, he conceived of land reclamation as a new art form and called this art "Reclamation Projects." His attention regarding industrial ruin started from the American political and social situations in the 1960's. In the late 1960's, American society was in chaos from the right of movement of African Americans, the women's rights movement and from the strike for renunciation of the Vietnam War. The intellectual class seemed to believe that it was the destiny of a closed system's society to run in the direction of entropy. Smithson, who was skeptical about the system of American society, also thought that entropy was the proper diagnosis to describe America's situation in the 1960's. The 1960's civic movements like the civil rights movement and antiwar movements expanded into the environmental movements based on ecological views of the 1970's. The government had also started to worry about environmental pollution. Thus, the reclamation act was also established in 1972. Smithson believed that the relation between art and social background are closely related and affect each other. He was concerned with how art can join society, and the result was reclamation projects. Such reclamation projects lie on man-made wastelands, like abandoned oil rigs and no longer used quarries, which was an allegory of entropy. He also thought that Frederick Law Olmsted was a pioneer of earth art. The aesthetic category of Olmsted's view of landscape is to be based on the picturesque of Uvedale Price and William Gilpin. So Smithson, who considered Olmsted as his touchstone, also accepted the picturesque. Such reclamation projects aim to change with nature by adapting the creative power of artists to the ruin which has the highest level of entropy in industrial society. Smithson wanted this to become the bridge between man and nature. His reclamation project's aim, which shows the system interacting between man and nature as a network, is not different from the ecological view of the 1970's environmental movement.

• The Journal of the Korea Contents Association
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• v.17 no.8
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• pp.121-129
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• 2017

The evolution of biotechnology is no longer strange to the hypothetical scenario of cloning human genes to make cloned human beings. The characters of are cloned humans made in the laboratory by the 100-year-old life planning. They are cohabited in a school called Hailsham, where they are secretly reared. The purpose of this project is to provide healthy organs to real human patients with incurable diseases. The main characters Cathy, Tommy, and Ruth experience the growth of body and consciousness here during adolescence, and they also know the secret of identity as a clone. As adults, they move to a second residence, Cottage and are ready to begin organ donation. The second stage is also part of a program to provide more genuine-like organs to real patients. Even though they know all the plans that humans have built, they do not resist them and fatefully accept their situation. However, their non-responsiveness is not a declaration of renunciation of life, but a self-sacrificing life extension for another future that is the extension of life through their organ donation. The film emphasizes the fraternity and sacrificial attitudes of the cloned human beings and shows that it is necessary to continue the discussions on cloned human beings from a bio-ethical point of view supported by philosophical reasons.

• Journal of Korean Public Health Nursing
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• v.12 no.2
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• pp.236-251
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• 1998

This study aimed at comprehending the meaning of sexual life for aged people, their strength of sexual desire and causes of change in their sexual life. It was another purpose to understand the extent of aged people's acknowledging the necessity of sexual consultation. This study adopted descriptive method using open-ended questionaires. The data for study was collected from 26 people over 65 years who reside in communities. It was gathered from April to June of 1998 through interview. The interviewee includes 16 males, 9 females and their average age was 73.3. 19 people among them have spouses. The conclusion of this study can be summarized as follows. 1) Attitude to sexual life: The meaning of sexual life for aged people is categorized as 'sense of duty', 'feeling of intimacy', 'basic desire', 'decrease of meaning' and 'meaningless'. 2) Sexual desire: Sexual desire of aged people is categorized as 'extinction', 'decrease', 'continuation' and 'restraint'. Restraint of sexual desire is due to social convention or the difficulty in fulfilling desire. 3) Causes of troubles in sexual life Causes which lead to troubles in sexual life of aged people can be categorized as 'physical', 'psychological' and 'social'. 'Physical' elements include 'incompetence of erection', 'decrease in duration of erection', 'increase in time needed to re-erection', 'declining of physical strength', 'decrease in vagina secretion' and 'worsening of health'. Among 'psychological' elements 'decrease of self-confidence', 'diminished concern of female aged people' are. 'Social elements' are 'absence of sexual parter', 'circumstances of living' and 'recognition of neighbor'. 4) Response to change of sexual life The reaction of aged people to change of sexual activities is classified as 'positive' and 'negative'. 5) Attitude to the consultation of sexual life of aged people The attitude to the consultation of sexual life in old age is classified as 'negative', 'doubtful' and 'positive'. This study explored the meaning which aged people in community attach to sexual life, the extent of their sexual desire, the causes of troubles in their sexual life, their emotional response to changes in sexual life, their recognition of necessity in sexual consultation. Considering the frequency of the statement, most of aged people who were interviewed thought much of sexual life and put emphasis on it. Those who said that sexual life has decreased meaning or is not important to them are few, Though aged people still maintain sexual desire, most of them have some trouble in sexual life. These trouble changes the sexual life, and results in negative feeling such as depression, renunciation and difficulty in relations. So they acknowledged that sexual consultation is necessary to them.

• Journal of the Korean Society of School Health
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• v.8 no.1
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• pp.117-131
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• 1995

The purpose of this study is to grasp the nature of health behavior to pactice in order to keep and improve the optimal health in the current status of the cancer patients. The subjects were 21 cancer patients, who knew about their disease for themselves, could communicate without mental disease history, and could understand the purpose of this study and cooperate, in a university hospital in Seoul. The data were collected by direct interview from July 15 to Oct. 17, 1994. The interview took about 1~2hours per one time for each paitent by unstructural and open questions. And they were classified into some similar contents on the basis of the phenomenological analysis and categorized. The analyzed results are as follows: 1) In the daily life before and after diagnosis as cancer patients, they were categorized into 6 areas-the state of movement, sleeping, nutrition and diet, society and economy, drinking and somking, and recognition of their health. 2) In the experience of health behavior of cancer patents, they were categorized into 7 areas-the state of movement, sleeping, nutrition and diet, society and economy, drinking and smoking, recognition of their health, and psychology etc. According to the analyzed results of daily life before diagnosis as cancer patients, it turned out that they didn't recognize the problems for their health habit and made their disease state bad by irresolute characteristics which hesitated to practice rightly, renunciation, and irresponsibility and so on, even if they had much interests in their health and were motivated. Therefore, it is necessary to recognize and have an individual-centric interests in order to change the pattern of life for optimal health state to some extent. In the health behavior of cancer patients, it turned out that they had interests in the state of nutrition and diet the most. Even though they experienced the change of serious nutritive state due to the bad gastroenteric trouble by anticancer treatment, they were trying to have a regular eating habit refraining from irritant food and use folk remedies or healthy food temperating the taste food thoroughly, they also showed the sensitive response for nutrition. In addition, they appeared to use the traditional medical treatment or the folk remedies very seriously without abuse. In consideration of it, it is desirable to use them together with the modern medical treatment intercomplementarily and necessary to look into the types for cancer patients and their benefits.

• Cross-Cultural Studies
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• v.25
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• pp.391-420
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• 2011

Christina Rossetti's novella Maude displays Tractarian influences in terms of Holy Eucharist, Puseyism, and the doctrine of Reserve. Tractarianism is High Church revival movement of nineteenth century. In the story a teenage girl, Maude went through hard time receiving Holy Eucharist due to self-consciousness and internal guilt according to Puseyism. She felt guilty when she enjoyed worldly things and outward beauty. Due to guilt Maude refused to receive Holy Communion, which is complete connection to God. Her cousin, Agnes suggested that in refusing Holy Communion Maude is following her own will not God's will. Later Maude overcame Puseyite thought of self-hatred and reconciled with her identity as a poet and a woman. Maude oscillates between concealing and revealing, secrecy and truth, sincerity and affectation, and modesty and display. Her marvelous poetic talent makes people praise her but she withholds private feelings and attempts to divert attention from herself. Like Maude herself, the meaning of her poems is at times reserved and withheld. This tendency goes with the doctrine of Reserve in Tractarianism. The doctrine of Reserve utilizes indirect methods to reveal divine attributes because finite human being can not accept infinite God. The doctrine of Reserve sees to it that the expression will be veiled, indirect, subdued and self-effacing. Rossetti adapts a poetic method of Reserve when Maude has anxiety over 'display and poetry' and generates the reticence, secrecy, mystery, renunciation, modesty and detachment. According to Mary Arseneau, by veiling and expressing herself through symbols she can rise above the self and employ the phenomenal to suggest a noumenal reality. Thus the poetry becomes an expression of longing for the divine. The poem "Three Nuns" exemplifies Maude's maturity and gradual progress in the relationship with God. Rossetti suggests the vision full of hopes and promises of reuniting with God. In conclusion, in some sense, authoritative and conservative Tractarianism affects Rossetti both ways. On the one hand, it makes Rossetti abnegate herself and leads her to asceticism, on the other hand, it makes Rossetti express her faith in God and write amazing devotional poems such as "Three Nuns". A poem within the poem has three voices that are in perfect harmony. In the poem the first and second nun show hesitation to fully commit to God's will and the desire for the world prevents them from having heavenly joy. Third nun reveals spiritual maturity and sings new life in God where their hopes and joys begin. Rossetti expresses the procedure of spiritual growth through the poem "Three Nuns". For Rossetti, self-abnegation and self-expression both are involved in the doctrine of Reserve, Puseyism and Holy Communion.

• Korean Journal of Culture and Social Issue
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• v.14 no.2
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• pp.21-39
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• 2008

The purpose of this study was to explore anger and its expression, psychoticism, addiction, and coping styles of victims, especially aggressive victims of dating violence, and to provide valuable information for prevention of dating violence and rehabilitation of victims. The participants were 477 female college students who had the experience of heterosexual dating relationships, whose ages ranged from 17 to 29 (M=20.59, SD=1.44). The psychological tests used in this research included the following: Straus' Conflict Tactics Scale, Spielberger's State-Trait Anger Expression Inventory, Eysenck Personalty Inventory, and multidimensional Coping Scale. Results revealed that victims only were more likely to receive violence as well as sexual harassments from their dating partners than aggressive victims of dating violence. Aggressive victims of dating violence showed higher level of trait anger and anger-out, and difficulty in control their anger than victim only and women who had not experienced dating violence. In addition, they also revealed symptoms of paychoticism and addiction. And aggressive victims of dating violence showed less active coping and more active forgetting and renunciation than victims only and women who had not experienced dating violence. Victims only of dating violence more like to criticize themselves and pursue religious coping than aggressive victims. Researcher discussed these results with previous studies.