• 서비스연구
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• 제11권2호
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• pp.37-66
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• 2021

본 연구의 목적은 헤어살롱 서비스업에서의 이러닝 성과에 영향을 미치는 요인을 실증적으로 규명하고자 한다. 특히 이러닝 성과에 영향을 미치는 요인을 학습자 특성별로 파악하고, 이러한 영향요인은 이러닝 학습자의 만족도에 영향을 미치고, 나아가 경영성과에까지 영향이 미치는지 밝히는 데 그 목적이 있다. 연구 결과는 아래와 같다. 이러닝 학습 환경과 이러닝 만족의 관계에서의 가설 검증 결과, 이러닝 컨텐츠 품질수준이 높을수록 이러닝 만족도가 높아지고, 이러닝 지원 인프라 품질수준이 높을수록 이러닝 만족도가 높아지는 것으로 나타났다. 학습자 요인의 조절 효과에 대한 가설 검정의 결과를 보면, 학습자 목표의식 수준에 따라 지원 인프라 품질의 이러닝 만족에 대한 영향력이 다르게 나타났다. 하지만 학습자 목표의식 수준에 따라 컨텐츠 품질의 이러닝 만족도에 대한 영향력, 학습태도의 적극성에 따라 컨텐츠 품질의 이러닝 만족도에 대한 영향력 그리고 학습태도의 적극성에 따라 지원 인프라 품질의 이러닝 만족도에 대한 영향력은 조절효과가 없는 것으로 나타났다. 학습 성과 간의 관계에 대한 가설 검정 결과를 살펴보면, 이러닝 만족도가 높을수록 고객지향성이 높아지고, 이러닝 만족도가 높을수록 경영성과 기여도가 높아지며, 고객지향성이 높을수록 경영성과 기여도가 높아지는 것으로 나타났다. 본 연구 시사점은 다음과 같다. 첫째, 실제 경과 경로를 규명하였다. 헤어살롱 서비스업 운영과 관련된 조직의 의사결정자에게 성공적인 교육시스템 도입 및 확장을 위한 실무지침을 제공하였다. 둘째, 이론적 배경에서 도출된 학습환경과 학습자들이 요구하는 학습 환경은 다르다.

• 대순사상논총
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• 제22권
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• pp.1-32
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• 2014

This paper is searching the meaning of Gangseong(姜聖) which came from Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) incarnated in the Gang(姜) family. To study the meaning of Gangseong(姜聖), this paper concentrate on Maitreya(彌勒尊佛) and the sentence about Wonsibanbon(原始返本) Sangje's incarnation in the Gang's family appeared on term Gangseong in the middle of divinity terms(九天應元雷聲普化天尊姜聖上帝). Furthermore, Sangje's surname Gangseong(姜姓) has relation with Maitreya and the sentence about Wonsibanbon. What Maitreya has relation with Gangseong(姜聖) is the legendary poem that Maitreya Statue became complete woman(六丈金佛 化爲全女) and what Wensibanbon has relation with Gangseong is the fact that family name Gang is primary surname all over the world's human beings. Wonsibanbon comprises correction of family lineage and theocracy(政敎一致) which came from tracing and reviving the beginning. As a primary family name, Sangje's incarnation family name Gang plays a leading edge role of religious activity of Sangje because primary family name Gang represents the one and only Truth(眞法) or the principle of Wensibanbon which means the union[unity] of religion and politics(政敎一致), and combining saintliness and heroism (聖雄兼備). According to the one and only Truth(眞法) like this, the first emergence and role of the completely "DoTongKunJa" (道通君子, the perfection of man with Dotong) who Sang-Je declared will build the union[unity] of religion and politics shows realization of advance-oriented salvation. Under the principle of Yangsan(兩山, twin mountain, 甑山, 鼎山, the three-story Maitreya Statue of Geumsan Temple) which implies emergence of the completely "DoTongKunJa"(道通君子) who will accomplish the union[unity] of religion and politics(政敎一致), combining saintliness and heroism(聖雄兼備) and advent of the one and only Truth(眞法出現). This could be possible by the almighty of Sangje who incarnated in Gang's family name according to the principle of Wensibanbon from the text Jeonkyung(典經) as shown. Adjusting family lineage (血統) means to straighten out the relation between ancestors and descendants, and which has close relation with the activity after Sangje's incarnation in Gang's family name according to the principle of Wensibanbon. As far as family lineage was concerned, there are three aspects of close relation between ancestors and descendants. First, general connection between ancestors and descendants, Second Dotong(道通)-related connection, Third after -death entrance(冥府)-related connection. Descendants should know a family history from moral laws of family relationships(天倫) by the Compatibility principle. As for second Dotong-related connection between ancestors and descendants, the fact descendants' Dotong can be accomplished by the act of ancestors' charity shows human beings world(人間界) where descendants live has close organic relation with divine world(神明界) where ancestors live. As for third after-death entrance-related connection between ancestors and descendants, after-death entrance are totally related with both Heavenly order(天道) of ancestors and Humane-order(人道) of descendants. At this point, we can see the relation between ancestors and descendants are very close and organic. As shown from the text Jeonkyung, Sangje as Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) and Maitreya(彌勒尊佛) has descended to the earth adopting Gang's family name according to principle Wensibanbon. By Sangje's incarnation in Gang's family name, the legitimacy of the religion and the perfection of Do could be successed under the law of Yangsan(兩山). Furthermore, Sangje realize the one and only Truth by Adjusting family lineage and producing the completely "true man" through Cheonji Gongsa.

• Asia Marketing Journal
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• 제13권3호
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• pp.103-134
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• 2011

본 연구는 고객들이 중요하게 생각하는 모바일 쿠폰의 사용 요인을 파악하기 위해 혁신기술수용모델(TAM: Davis 1989)을 이용하였다. 기존 종이매체 쿠폰의 할인율에 따르는 쿠폰의 경제적 특성은 모바일 쿠폰도 가지고 있지만 모바일로 다운받아 저장하는 모바일 쿠폰의 보관 편리성은 기존 종이 쿠폰이 가지고 있지 않는 경제적 가치 특성이다. 또한 기존 종이쿠폰 이용시 발생하는 부끄러움, 인색함, 체면 민감성과 같은 심리적 불편함을 모바일 쿠폰이 감소시켜 줄 뿐만 아니라 심리적 가치를 높이는 역할을 하게 되므로 본 연구는 모바일 쿠폰의 경제적 가치뿐만 아니라 심리적 가치의 중요성을 제시하였다. 이와 더불어 본 연구는 소비자의 지각된 모바일 쿠폰가치가 쿠폰이용의도에 미치는 과정에서 소비자의 개인적 특성인 자기해석이 조절역할을 할 것이라 제시하였다. 이를 통해 모바일 쿠폰서비스의 특성 및 모바일 쿠폰을 통해서 얻게 되는 가치의 결합을 통해 모바일 쿠폰이용 의도를 높일 수 있는 변수들의 영향을 실증적으로 분석하였다. 분석결과 모바일쿠폰 서비스의 특성 중 즉시 연결성과 상황적 제공성이 용이성과 유용성에 영향을 미치는 것으로 나타났다. 그리고 지각된 용이성과 유용성이 경제적 가치와 심리적 가치 모두 유의한 영향을 미치는 것으로 나타났으며 이러한 가치들은 모바일 이용의도에 유의한 영향을 미치는 것으로 나타났다. 또한 자기해석의 조절효과 검증결과 지각된 모바일 쿠폰가치가 모바일쿠폰 이용의도에 미치는 영향정도는 상호의존적 자기해석 이용자가 독립적 자기해석 이용자보다 더 크게 나타났다.

• 한국심리학회지 : 문화 및 사회문제
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• 제23권2호
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• pp.183-214
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• 2017

본 연구목적은 비혼 남녀들을 대상으로 결혼에 대한 생각과 비혼 선택 이유에 대한 심층면접 내용을 분석하여 비혼 선택에 영향을 미치는 심리적 특성에 대해 알아보고자 하였다. 이를 위한 연구방법으로는 장기적으로 결혼의향이 없다고 밝힌 9명의 20대 중반에서 30대 후반 남녀들을 대상으로 심층면접을 실시한 후, 합의적 질적 연구방법(Consensual Qualitative Research: CQR)을 활용하여 결과를 분석하였다. 심층면접 내용을 분석한 결과 2개의 영역, 10의 하위영역, 25개의 범주로 도출되었다. 그 연구결과 첫째, 참여자들은 결혼을 부정적으로 인식하고 있었으며, 결혼에 대한 기대가 없는 것이 아니라 오히려 비현실적인 기대를 가지고 있는 것으로 나타났다. 둘째, 참여자들의 대부분은 부모의 가부장적인 역할수행에 대해 자녀로서 부정적인 감정을 느끼고 있었으며, 부모처럼 살고 싶지 않음이 나타났다. 또한 자신의 결혼생활을 부모로 부터 분리하여 바라보고 있지 못함도 보고하였다. 셋째, 참여자들의 대부분은 친밀한 대상과의 관계형성에서 어려움을 느끼고 있었으며, 반복되는 관계갈등 패턴으로 인해 배우자나 결혼에 대해 기대를 갖는 것이 더욱 어려웠음이 나타났다. 넷째, 참여자들이 결혼하지 않으려는 선택에 있어 경험 회피적 성향과 개별성 추구 성향이라는 심리적 측면이 나타났다. 참여자들의 대부분은 결혼생활에 대한 실패를 예견하였고, 비혼을 선택함으로써 자신이 예상하는 불편한 감정과 고통들을 사전에 차단하려는 시도임을 보고하였다. 또한 타인과의 연결(연합성)보다 개별성을, 집단적 가치보다 개인적 가치를 더 중요하게 여기고 있음을 보고하였다. 본 연구의 참여자들은 부모나 주변 사람들의 결혼생활에 대해 부정적인 평가를 내리고 있거나 부정적인 영향을 받고 있음을 나타내었다. 이는 비혼의 유형에 있어 소극적 요인에 더 가깝다고 보이는 바, 적극적 비혼 요인에 해당되는 대상들의 특성이 어떠한지 대해 차후의 연구로서 기대해 본다.

• 벤처혁신연구
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• 제3권2호
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• pp.95-109
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• 2020

현대에서의 부가가치 창출의 원천은 물자(Material)에서 사람(Man)의 부가가치 창출력으로 변천되어 왔으며, 생산수단의 소유가 특정의 지주, 자본가에서 부가가치 창출능력을 보유한 사람에게로 전환되었다. 기업의 노동자가 기업의 부가가치를 현저히 증대시켰을 경우에 단순한 이익에 참여하는 이익분배제나 성과인센티브제를 넘어서는 참여제도의 도입에 대한 검토가 필요하며, 자본 편중의 문제를 해소하고 자본주의의 안정적인 발전을 위한 수단으로서 우리사주제의 도입은 필요하다. 우리사주제는 노동자로 하여금 우리사주조합을 통하여 해당 우리사주조합이 설립된 주식회사의 주식을 취득·보유하게 함으로써 노동자의 경제·사회적 지위향상과 노사협력 증진을 도모함을 목적으로 하고 있으나, 현실은 우리사주제가 노동자에 대한 보호가 미흡하여 목적한 바를 달성하지 못하고 있다. 우리사주의 취득이 복지의 관점에서 노동자의 우리사주 보유에 대한 복지영역에 대한 부분은 자본시장의 논리보다는 사회복지적 차원에 대한 것으로 적극적인 정부의 지원이 포함되어야 하고, 투자의 관점에서는 우리사주는 노동자들이 주식시장에서 주식을 소유하는 적극적인 투자의지와 전문적인 노력을 경주하는 것이 아니며, 따라서 노동자 우리사주를 취득하는 것을 '투자'로 보아서 투자자보호를 위한 규정을 적용하는 것은 타당하지 않다고 볼 것이다. 따라서 우리사주 취득시의 지원 및 규제완화방안으로 1. 세제지원과 같은 간접지원 방식에서 탈피하여 직접지원의 확대, 2. 우리나라의 우리사주조합이 사단의 성격으로 의제되고 있어, '투자'라는 측면에서 조합방식이 아닌 다양한 관리라는 측면에서 그 효과성이 낮은 실정으로 투자기구의 형태 다양성 추진과, 3. 회사 발행주식의 1%와 액면가 3억원 중 적은 금액이상의 주식을 보유한 사람은 대주주로 분류하여 우리사주의 조합원이 될 수 없도록 하고 있는 조합원 자격의 완화, 우리사주와 조합기금의 관리상의 위험 축소방안으로 장기간에 걸친 예탁에서 우리사주조합만이 기금을 관리하고, 우리사주 예탁기간 종료 후 우리사주를 조합 또는 회사가 관리하고 있으나 각 노동자별로 분할관리를 할 수 있도록 하여야 한다. 우리사주와 기금의 활용도 제고 측면에서 1. 우리사주는 예탁기간 중에는 대여를 하지 못하게 하고 있으나 엄격한 제한하에 대여를 허용함으로써 수익성을 향상시키고, 2. 사내복지기금의 활용용도를 우리사주의 손실보전에 사용할 수 있도록 하는 것과 활용도 제고와 우리사주의 환매제도 개선측면에서 비상장법인의 우리사주제의 활성화를 위하여 비상장회사의 환매의무를 규정하는 것 등의 개선방안 수립이 필요하다.

• 심성연구
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• 제31권2호
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• pp.113-150
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• 2016

초분은 살이 다 썩어 없어질 때까지 관에 넣은 시신을 짚으로 싸두는 초가 형태의 임시 무덤을 말한다. 모든 살이 다 없어지고 나면, 초분은 해체되고, 뼈만 추려 다시 묻는다. 이러한 방식의 초분은 따라서 처음 시신의 살을 처리하기 위한 임시 매장과 이후 남은 부분(뼈나 재)을 영구히 매장 하는 이중장제에 속한다. 초분은 사람이 잘 가지 않고, 집에서도 떨어져 있지만, 유족이 가서 돌볼 수 있는 곳을 택해 만들어지는데, 심리학적으로 이것은 지속적인 관심을 쏟을 수 있으면서도 고요히 격리될 수 있는 곳, 다시 말해 심리적인 재생이 일어나는 장소이다. 초분을 두는 기간, 일차장의 기간을 정하는데 가장 중요한 점은 뼈만 남길 때까지 기다려야 하는 기간이 얼마나 되는지, 그리하여 초분을 해체하였을 때 완전한 뼈 상태를 확인할 수 있는지와 관련된 것이다. 여기서 초분이 부패와 뼈로의 환원을 목표로 하고 있음을 알 수 있다. 부패와 새로운 생명의 탄생은 연금술 문헌에서 보듯 동시에 일어난다. 부패의 최종 목적은 육신을 영적 상태로 만들고, 그리하여 죽은 자를 다른 삶으로 들어갈 수 있게 만들어 주는 것이다. 그러기 위해서는 아주 불안정한 상태에서, 부패를 견뎌내고, 썩는 냄새가 모두 사라지는 것을 기다려야 한다. 썩히는 것은 그리하여 육화된 세계, 몸을 용해시켜 없애고, 그 핵심, 열매만을 남기는 것을 목표로 한다. 부패의 과정은 자기 스스로의 오염되고 끔찍한 측면을 받아들이는 태도이며, 무력하고 수동적인 자세를 취함으로써, 새로운 생명이 오게하는 것이다. 원형적인 세계, 무의식은 우리가 접근하려 할 때, 종종 위협적이고 공격적인, 더러운 무엇으로 경험된다. 개성화 과정에서, 우리가 우리 정신의 이 끔찍하고 오염된 부분들을 볼 수 있는 용기를 낼 때만이, 무의식은 우리에게 새로운 영적 각성과 새로운 삶의 감각이라는 축복을 주는데, 이것이 부패가 의미하는 것이다. 뼈와 골격은 생명의 부술 수 없는, 소멸되지 않는 본질적인 요소를 상징한다. 뼈는 재생을 위한 최소 단위이자, 재생의 바탕이 되며, 여기서 새로운 생명이 자라나게 된다. 뼈의 상태로 환원은 생명의 바로 그 원천으로 돌아감을, 자궁으로 다시 들어가 심리적으로 자신의 자아중심성을 버리고, 자기가 개성화의 전 과정을 이끌도록 허용하는 것이다. 앞으로의 발달을 위해, 골격 상태로의 환원의 어려운 과정을 겪는 것은, 자아의 죽음의 선언이며, 그 목적은 자신을 썩기 쉽고 덧없는 살과 피, 육신에서 해방시키고, 전체로서의 영적인 갱신, 생명의 불멸의 요소를 얻기 위함이다. 초분은 또한 식물의 순환에서 해마다 보이는 부패와 생명의 부활을 보여준다. 초분에서는 이러한 식물의 순환의 상징이 다른 일반적인 한국 전통 상장례에서보다 명확하고 강하게 드러나는데, 죽음에도 살아남는 생명의 부분을 식물의 상징을 통해 경험하게 한다. 초분과 관련된 식물은 죽음 후의 생명의 지속성, 심리적으로 말해, 자기의 존재를 말한다. 초분에서 드러나는 풍부한 식물의 이미지들은, 모든 것이 사라진 죽음의 상태 너머에 존재하는 생명의 존재와 관련되어 있으며, 심리학적으로 우리의 삶에 정신에 끝없는 에너지를 공급하는 영원히 존재하며 의식을 다시 태어나게 하고 새롭게 하는 자기의 존재를 이야기한다.

• 심성연구
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• 제25권2호
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• pp.194-223
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• 2010

이 논문에서는 독일 민담 "세 마리 개"를 분석심리학적 관점에서 해석해 보고자 시도하였다. 이 민담의 내용은 다음과 같다. 한 가난한 양치기가 양 세 마리를 데리고 행운을 얻기 위해 세상구경을 다닌다. 그러다 방향을 잃고 지친 좌절의 순간, 어떤 낯선 이의 출현으로 검은 세 마리 개와 자신의 양 세 마리를 교환하게 된다. 그 세 마리 개는 양식을 가져다주는 개, 모든 것을 갈기갈기 찢을 수 있는 개, 강철을 부술 수 있는 강한 개였다. 이 세 마리의 개와 함께 충만한 방랑생활을 하다가 괴물의 희생제물이 되기 위해 검은 마차를 타고 가고 있는 검은 옷의 슬픈 공주를 만나게 된다. 갈기갈기 찢는 검은 개의 도움으로 용을 죽인 후 공주를 구원하게 된다. 이에 공주는 젊은이에게 감사의 표시를 하기를 원하지만, 주인공은 3년간 세상구경을 한 후에 돌아올 것을 약속한다. 그 사이에 마부의 가짜 영웅행세와 위협에도 불구하고 공주는 그 위기를 슬기롭게 견뎌낸다. 약속대로 3년 후 주인공이 궁궐로 왔지만 마부의 가짜 영웅행세로 진짜 영웅인 젊은이는 철창 감옥에 갇히는 신세가 된다. 그러나 이 때, 철창 감옥을 부술 수 있는 가장 강한 개를 불러 주인공은 감옥에서 탈출하게 되고, 자신이 진짜 영웅임을 입증하여 마침내 공주와 결혼하여 오랫동안 행복한 삶을 살게 된다. 그러던 중 주인공은 홀로 집에 남아 있는 불쌍한 누이와 자신의 행운을 나누기를 원한다. 이를 지켜본 세 마리 개는 이제 자신들이 더 이상 곁에 있을 필요가 없음을 말하고는 새들로 변해 공중으로 사라지게 된다는 내용이다. 이 민담의 모티브는 영웅 모티브이며, 주인공이 부정적 모성 콤플렉스를 어떻게 극복하는 지를 보여주고 있다. 이렇게 각 민담은 우리에게 각기 다른 방식으로 개성화 과정을 이야기 하면서 그 개성화 과정에서의 어려움의 극복과정과 그 목적의미를 우리에게 보여주고자 하고 있다. 민담은 매우 담담하고 단순하지만 순수하게 우리에게 다가오고, 이러한 민담을 통해 우리는 삶의 지혜라는 매우 귀중한 보물을 얻고 있다고 본다.

• 한국환경보건학회지
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• 제17권2호
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• pp.54-66
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• 1991

As a result of measuring illumination and making up a question at home visit directly by investigator who trained over twenty days period from October 4 to 24, 1990, in order to render help which illumination problem against house, society against eyes or framing of health instruction potgram by seizing natural lighting actual conditions of house and actual conditions of wearing spectacles and by investigating interrelationship, I can summarize as follows. 1) In property of investigation subject, woman 66.9%, In an age, the twenties was largest of 27.4%, the forties was 20.2%, the fifties was 18.6%, the thirties was 17.4%. In academic career, those of upper secondary school grauates was largest of 28.6%, those who possess university career was 25.9%, those who middle school career was 20.9%, decoding of Korean alphabet was 2%. 2) By a residence area, a big city was 43.3%, farming and fishing villages were 20.3%, the rest was a small town and the administrative office of town, township. In positon of house, the middle area was 43.6%, resident of suburb area was 38.0%. In form of house, a Korean-style house was 40.8%, a western-style house was 34.8%, an apartment house was 11.0%. In the a standard of living, the middle classes 77.2%, the lower classes were 15.3%. In residential house unit of area, from 21 to 30 unit of area was largest of 31.5%, from 10 to 20 unit of area was 19.9%, from 31 to 40 was 18.7%. 3) The wearing spectacles rate of study user was 44.1%. By the area, those who wearing spectacles was more than a half of 50.8% in the resident of big city area. As passing from the farm area to the city, that is being resident of big city was high wearing spectacles rate. In position of house, as being residence in central street showed high wearing spectacles rate. (central street was 51.5%, the middle area was 44.5% and the suburb area was 40.1%.) It seemed similarity difference a variable by position of house from wearing spectacles in standard of 1%. By form of house, wearing spectacles rate those who resident in apartment house was 49.5%, that rate those who resident in a western-style house was high of 49.0%, that rate those who resident in a Korean-style house was the lowest 39.0%. By social position of resident in room, in students case who study showed very high, as university students were very high of 62.3% idn wearing spectacles rate, middle and high school students 'were 50.0%, members of society were 47.6%, workers 20.3%. It seemed similarity difference from academic career in standard of 1%. By an age, the thirties was high of 54.1% in wearing spectacles rate, the twenties was 43.2%, the teenage was the lowest of 11.8%. 4) In illumination of study, over 200Lux was high of 40.1%. but below 99Lux which inappropriate illumination to see the books was 32.4%. Average by area, below 99Lux was 22.7% and over 400Lux was 50.0% in case of wooden floor. As examine by area, below 99Lux was high of 27.0% a case of wooden floor in the big city area, it was not good in illumination passing from the farm area(15.0%) to the city(19.0%). Average illlumination by area of the main living room below 99Lux was high of 37.5%, less than 200Lux was 58.5% of whole. In general, illumination of the main livingroom was inappropriate. By area, the big city was 32.5% below 99Lux, the middle and small city area were 33.8%, town and township area were 45.0%, farming and fishing area were 42.8%. By area, in the big city, illumination of study was 52.5% over 200Lux and 28.9% below 99Lux. In case of the middle and small city, study user of below 99Lux was 38.8% and over 200Lux was 46.9%. In case of the seat of town township, below 99Lux was 34.1% and over 200Lux was 39.7%. In case of farming and fishing area, illumination of study was 33.4% below 99Lux and 48.4% over 200Lux. It tends to high rate of inappropriate illumination. 5) By position of house, in case of wooden floor, less than 100Lux was 24.5% in central street. It was bad illumination than others position of house. In case of the main livingroom, less than 100Lux was 40.4% in the suburb area. It was bad iliumnation than others position of house. In case of study, less than 100Lux was 35.4% in the middle area, it was worse in illumination. In case of the main living room, is seemed similarity difference in standard of 1%. 6) By form of house, in case of wooden floor, illumination of less than 100Lux was 23.8% in a western-style house, it was bad illumination than others form of house. In case of the main livingroom, illumination of less than 100Lux was 47.4% in a Korean-style house, it was remarkably bad illumination than others form of house. In case of study, a Korean-style house was 38.8%, it was very bad illumination than others form of house. In case of the main livingroom and study, it seemed similatrity difference each as P < 0.01 and P < 0.05 in standard of 1%. 7) The wearing spectacles rate of those who use room of illumination over 400Lux was 40.7%, and that of those who use room of illumination less than 100Lux was 28.1%. It seemed similarity differecce in standard of 1%. 8) In period of wearing spectacles, 21.3% of total investigator-highest-was from before five years, 8.6% was from before three years. Among those who use of illumintion less than 99Lux, 34.0% began to wear spectacles from before two years 31.7% was from before five years, 30.3% was from before four years. It seemed similarity difference from period of wearing spectacles by illumination in standard of 1 %. 9) Among cause which sight grow worse, the first was that it was each 33.2% and 27.4% in response rate because watch TV nearly to wearing spectacles person and non-wearing person. The second was that a lot of seeing books was 25.3% in wearing spectacles person and response rate for dark illumination was 7.4% in nonwearing spectacles person. It seemed similarity difference in standard of 1%. (P < 0.01). 10) In experience which take medicine good for eyes, it was 50.1% in wearing spectacles person and 8.5% in non-wearing spectacles person. It seemed similarity difference in standard of 1%(P < 0.01). As we have seen above, inappropriate illumination can be a cause of wearing spectacles. Nevertheless, actually, is realities to indifferent against illumination of house. So it must learn knowledge about health obstacle of illumination through society instruction and school eduction against students as well as general residents. In case that natural lighting is inappropriate structural of house, we must be able to maintain appropriate illumination through artificial illumination. And so eyes which is core of human life have to be protected, related the authorities, related group, and all health medical personnel will organically cooperate with and make efforts.

• 대한한의학원전학회지
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• 제20권4호
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• pp.91-117
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• 2007

Through a simple study of the medical classics in the '$\bar{A}yurveda$', we have summarized them as follows. 1) Traditional Indian medicine started in the Ganges river area at about 1500 B. C. E. and traces of medical science can be found in the "Rigveda" and "Atharvaveda". 2) The "Charaka" and "$Su\acute{s}hruta$(妙聞集)", ancient texts from India, are not the work of one person, but the result of the work and errors of different doctors and philosophers. Due to the lack of historical records, the time of Charaka or $Su\acute{s}hruta$(妙聞)s' lives are not exactly known. So the completion of the "Charaka" is estimated at 1st${\sim}$2nd century C. E. in northwestern India, and the "$Su\acute{s}hruta$" is estimated to have been completed in 3rd${\sim}$4th century C. E. in central India. Also, the "Charaka" contains details on internal medicine, while the "$Su\acute{s}hruta$" contains more details on surgery by comparison. 3) '$V\bar{a}gbhata$', one of the revered Vriddha Trayi(triad of the ancients, 三醫聖) of the '$\bar{A}yurveda$', lived and worked in about the 7th century and wrote the "$A\d{s}\d{t}\bar{a}nga$ $A\d{s}\d{t}\bar{a}nga$ $h\d{r}daya$ $sa\d{m}hit\bar{a}$ $samhit\bar{a}$(八支集)" and "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$(八心集)", where he tried to compromise and unify the "Charaka" and "$Su\acute{s}hruta$". The "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$" was translated into Tibetan and Arabic at about the 8th${\sim}$9th century, and if we generalize the medicinal plants recorded in each the "Charaka", "$Su\acute{s}hruta$" and the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$", there are 240, 370, 240 types each. 4) The 'Madhava' focused on one of the subjects of Indian medicine, '$Nid\bar{a}na$' ie meaning "the cause of diseases(病因論)", and in one of the copies found by Bower in 4th century C. E. we can see that it uses prescriptions from the "BuHaLaJi(布哈拉集)", "Charaka", "$Su\acute{s}hruta$". 5) According to the "Charaka", there were 8 branches of ancient medicine in India : treatment of the body(kayacikitsa), special surgery(salakya), removal of alien substances(salyapahartka), treatment of poison or mis-combined medicines(visagaravairodhikaprasamana), the study of ghosts(bhutavidya), pediatrics(kaumarabhrtya), perennial youth and long life(rasayana), and the strengthening of the essence of the body(vajikarana). 6) The '$\bar{A}yurveda$', which originated from ancient experience, was recorded in Sanskrit, which was a theorization of knowledge, and also was written in verses to make memorizing easy, and made medicine the exclusive possession of the Brahmin. The first annotations were 1060 for the "Charaka", 1200 for the "$Su\acute{s}hruta$", 1150 for the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$", and 1100 for the "$Nid\bar{a}na$", The use of various mineral medicines in the "Charaka" or the use of mercury as internal medicine in the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$", and the palpation of the pulse for diagnosing in the '$\bar{A}yurveda$' and 'XiZhang(西藏)' medicine are similar to TCM's pulse diagnostics. The coexistence with Arabian 'Unani' medicine, compromise with western medicine and the reactionism trend restored the '$\bar{A}yurveda$' today. 7) The "Charaka" is a book inclined to internal medicine that investigates the origin of human disease which used the dualism of the 'Samkhya', the natural philosophy of the 'Vaisesika' and the logic of the 'Nyaya' in medical theories, and its structure has 16 syllables per line, 2 lines per poem and is recorded in poetry and prose. Also, the "Charaka" can be summarized into the introduction, cause, judgement, body, sensory organs, treatment, pharmaceuticals, and end, and can be seen as a work that strongly reflects the moral code of Brahmin and Aryans. 8) In extracting bloody pus, the "Charaka" introduces a 'sharp tool' bloodletting treatment, while the "$Su\scute{s}hruta$" introduces many surgical methods such as the use of gourd dippers, horns, sucking the blood with leeches. Also the "$Su\acute{s}hruta$" has 19 chapters specializing in ophthalmology, and shows 76 types of eye diseases and their treatments. 9) Since anatomy did not develop in Indian medicine, the inner structure of the human body was not well known. The only exception is 'GuXiangXue(骨相學)' which developed from 'Atharvaveda' times and the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$". In the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$"'s 'ShenTiLun(身體論)' there is a thorough listing of the development of a child from pregnancy to birth. The '$\bar{A}yurveda$' is not just an ancient traditional medical system but is being called alternative medicine in the west because of its ability to supplement western medicine and, as its effects are being proved scientifically it is gaining attention worldwide. We would like to say that what we have researched is just a small fragment and a limited view, and would like to correct and supplement any insufficient parts through more research of new records.

• Asia pacific journal of information systems
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• 제18권4호
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• pp.27-55
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• 2008

Due to the increasing and intensifying competition in the Internet shopping market, it has been recognized as very important to develop an effective policy and strategy for acquiring loyal customers. For this reason, web site designers need to know if a new Internet shopping mall(ISM) will be accepted. Researchers have been working on identifying factors for explaining and predicting user acceptance of an ISM. Some studies, however, revealed inconsistent findings on the antecedents of user acceptance of a website. Lack of consideration for individual differences in user ability is believed to be one of the key reasons for the mixed findings. The elaboration likelihood model (ELM) and several studies have suggested that individual differences in ability plays an moderating role on the relationship between the antecedents and user acceptance. Despite the critical role of user ability, little research has examined the role of user ability in the Internet shopping mall context. The purpose of this study is to develop a user acceptance model that consider the moderating role of user ability in the context of Internet shopping. This study was initiated to see the ability of the technology acceptance model(TAM) to explain the acceptance of a specific ISM. According to TAM. which is one of the most influential models for explaining user acceptance of IT, an intention to use IT is determined by usefulness and ease of use. Given that interaction between user and website takes place through web interface, the decisions to accept and continue using an ISM depend on these beliefs. However, TAM neglects to consider the fact that many users would not stick to an ISM until they trust it although they may think it useful and easy to use. The importance of trust for user acceptance of ISM has been raised by the relational views. The relational view emphasizes the trust-building process between the user and ISM, and user's trust on the website is a major determinant of user acceptance. The proposed model extends and integrates the TAM and relational views on user acceptance of ISM by incorporating usefulness, ease of use, and trust. User acceptance is defined as a user's intention to reuse a specific ISM. And user ability is introduced into the model as moderating variable. Here, the user ability is defined as a degree of experiences, knowledge and skills regarding Internet shopping sites. The research model proposes that the ease of use, usefulness and trust of ISM are key determinants of user acceptance. In addition, this paper hypothesizes that the effects of the antecedents(i.e., ease of use, usefulness, and trust) on user acceptance may differ among users. In particular, this paper proposes a moderating effect of a user's ability on the relationship between antecedents with user's intention to reuse. The research model with eleven hypotheses was derived and tested through a survey that involved 470 university students. For each research variable, this paper used measurement items recognized for reliability and widely used in previous research. We slightly modified some items proper to the research context. The reliability and validity of the research variables were tested using the Crobnach's alpha and internal consistency reliability (ICR) values, standard factor loadings of the confirmative factor analysis, and average variance extracted (AVE) values. A LISREL method was used to test the suitability of the research model and its relating six hypotheses. Key findings of the results are summarized in the following. First, TAM's two constructs, ease of use and usefulness directly affect user acceptance. In addition, ease of use indirectly influences user acceptance by affecting trust. This implies that users tend to trust a shopping site and visit repeatedly when they perceive a specific ISM easy to use. Accordingly, designing a shopping site that allows users to navigate with heuristic and minimal clicks for finding information and products within the site is important for improving the site's trust and acceptance. Usefulness, however, was not found to influence trust. Second, among the three belief constructs(ease of use, usefulness, and trust), trust was empirically supported as the most important determinants of user acceptance. This implies that users require trustworthiness from an Internet shopping site to be repeat visitors of an ISM. Providing a sense of safety and eliminating the anxiety of online shoppers in relation to privacy, security, delivery, and product returns are critically important conditions for acquiring repeat visitors. Hence, in addition to usefulness and ease of use as in TAM, trust should be a fundamental determinants of user acceptance in the context of internet shopping. Third, the user's ability on using an Internet shopping site played a moderating role. For users with low ability, ease of use was found to be a more important factors in deciding to reuse the shopping mall, whereas usefulness and trust had more effects on users with high ability. Applying the EML theory to these findings, we can suggest that experienced and knowledgeable ISM users tend to elaborate on such usefulness aspects as efficient and effective shopping performance and trust factors as ability, benevolence, integrity, and predictability of a shopping site before they become repeat visitors of the site. In contrast, novice users tend to rely on the low elaborating features, such as the perceived ease of use. The existence of moderating effects suggests the fact that different individuals evaluate an ISM from different perspectives. The expert users are more interested in the outcome of the visit(usefulness) and trustworthiness(trust) than those novice visitors. The latter evaluate the ISM in a more superficial manner focusing on the novelty of the site and on other instrumental beliefs(ease of use). This is consistent with the insights proposed by the Heuristic-Systematic model. According to the Heuristic-Systematic model. a users act on the principle of minimum effort. Thus, the user considers an ISM heuristically, focusing on those aspects that are easy to process and evaluate(ease of use). When the user has sufficient experience and skills, the user will change to systematic processing, where they will evaluate more complex aspects of the site(its usefulness and trustworthiness). This implies that an ISM has to provide a minimum level of ease of use to make it possible for a user to evaluate its usefulness and trustworthiness. Ease of use is a necessary but not sufficient condition for the acceptance and use of an ISM. Overall, the empirical results generally support the proposed model and identify the moderating effect of the effects of user ability. More detailed interpretations and implications of the findings are discussed. The limitations of this study are also discussed to provide directions for future research.