• Korean Journal of Hospice Care
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• v.8 no.1
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• pp.1-12
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• 2008

Perpose: The purpose of this study was to investigate the perception of death between Korean and Chinese nursing students. And it will help develop curriculum for preparing death, the quality of hospice care, as well as nursing education and practice. Methods: Data was collected from 492 nursing students participated(248 Korean and 244 Chinese) by questionnaire designed for examining Death Orientation (Thorson & Powell, 1988). They were analyzed using Cronbach's Alpha coefficients, factor analysis, t-test, ANOVA and regression analysis (SPSS; win 12.0 version) Results: More than half of the Korean nursing students followed a religion (58.5%) while the majority of Chinese nursing students did not follow a religion (93.9%). In the view of the afterlife, nursing students in China had two views. 'I really don't know what happens after a person dies (30.3%)' and ‘There is no afterlife and death is the end (29.5%)’. On the other hand the Korean nursing students’ answer were, 'After dying, a person goes to heaven or hell (27.3%)' and 'I really don't know what happens after a person dies. (22.9%)' The study also found that the average of 25 items in Death Orientation is 2.36points of nursing students in Korea and 2.50points of nursing students in China. This means that the concern, anxiety and fear were of the middle level for the Chinese Students and were higher than Korean students (t=3.51, p=.000). In the low factor of death orientation, those in Korea had higher 'anxiety of burden to family' than those in China (t=-3.50, p=.001). The nursing students in China had higher 'anxiety of the unknown (t=4.96, p=.000)', 'fear of suffering (t=6.88, p=.000), 'fear of extinction body and life (t=5.20, p=.000), 'fear of lost self-control(t=2.12, p=.034)', and 'anxiety of future existence and nonexistence (t=2.33, p=.020)' than those in Korea. There was no statistically significant difference for the 'concern of body and fear of identity lost' category. The death orientation of Korean nursing students had statistically significant differences according to age (t=3.20, p=.002), religion (t=2.56, p=.011), and afterlife (F=4.64, p=.000). The contribution of Death Orientation had a statistically significant difference, the afterlife variable (0.735, p=0.001). The death orientation of Chinese nursing students did not have any statistically significant differences. Conclusion: In conclusion, there were differences in death orientation between Korean and Chinese nursing students. In particular, those who believed in afterlife showed acceptance of death. The results of this study suggest that nursing curricula should include education program on death and spiritual nursing. Additional studies are needed to establish death education in China with careful considerations on Chinese policies, cultures and social systems.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.121-150
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• 2004

As genre of Buddhist paintings that express generally mountains and waters, there are Eight Scenes from Life of the Buddha(八相圖), Eternal Life Painting(甘露圖), Avalokitesvara Painting(觀音菩薩圖) includes Sixteen Lohans painting(十六羅漢圖), and Hermit Painting(獨聖圖), or Mountain God Painting(山神圖) which is especially appeared in late Chosun Period. These Buddhist paintings had various backgrounds including mountains and waters, the tradition of Water Ink Painting still remains after 18th century, however the trends got complicated to express various landscapes including splendid color, waters and mountains, and it appeared to have historical trend with introduction of factors of Minhwa(民畵) so called in 19th century. Sixteen Lohans painting painted from late 19th to early 20th century, still contains the traditional factors in terms of describing background among above trends, however the main factors of expressing the background are different from other Buddhist painting which reflects historical art trends in colors and its materials by drawing various background distinctively. That is, Sixteen Lohans painting is distinct at describing the background of blue & green colored mountains and waters that is appeared in trend of Minhwa(民畵) and the royal which were popular at that time It also shows broad acceptance with introduction of new background expressions such as Sipjangsang(十長生, Picture of 10 different things of Sun, Mountain, Water, Stone, Cloud, Pine, Plant of eternal youth, tortoise, Crane, and deer to hope the eternal life) Unryoung(雲龍, Dragon Cloud), Mangho(猛虎, Wild Tiger), Gweseck(怪石, Oddly shaped stone), Hwajo(花鳥, Flowers and Birds), Chaekgoeri(冊巨里, The books and bookshaves). In terms of its materials, positive representations of eternal life, wealth and luck were mainly appeared, this is closely related with Self-Search of Buddhist which was the trend at that time that Buddhist turned into the popularized religion in Chosun Period, especially the cooperation of popular belief with Taoism. This is appeared on various Taoists that is expressed in Buddhist paintings of Sixteen Lohans painting at that time. It would provide some clauses to infer the painted years of existing Minhwa at the fixed type of folk story paintings appeared on Sixteen Lohans painting painted mainly from late 19th to early 20th Century. There is also a possibility of the active participation of Buddhist painters(佛畵僧) as painters of Minhwa by request and demands from common people. Inquiry into factors of folk story paintings among Buddhist paintings started from similarity of the materials and shapes, however it doesn't seem to have dramatically expressed comic or exceptional techniques. But, the fact that there are similar types of decorative pictures in the Royal Court rather seemed to be possible for Buddhist paintings to have functions as religion.

• (The)Study of the Eastern Classic
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• no.36
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• pp.375-402
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• 2009

In this study, the researcher put together the changing process of Chinese Confucian into Korean Confucian Thought in the dimension of Chiin 'Governing of Others. By analyzing 'Seonghak jibyo' which is reinterpretation of 'Daehak' and also academic enrichment, the researcher investigated the aspects of acceptance of 'Daehak' in Joseon Period. 'Daehak' was the basic textbook for 'Emperorship Learning'(帝王學, 'Jewang Hak') as well as 'Sage Learning'(聖學, 'Seong Hak') over the whole Joseon Period, and it can be understood that 'Seonghak jibyo'- the Essentials of Sagely Learning compiled by Yulgok(栗谷) is the totalization of such learning. Yulgok organized the system of 'Seonghak jibyo' largely in five volumes and placed Samgangnyeong(三綱領, Three Doctrines or Essential Principles) and Paljomok(八條目, Eight Articles) of 'Daehak' in an appropriate manner. Among those, 'Chiin' was discussed intensively in the Volume Three, 'Jeonga'(正家-Family in Correct State) and also the Volume Four, 'Uijeong'(爲政 the king exercises government by means of his virtue). In the volume, 'Jeonga', Yulgok clearly arranged the core virtues for which the family is obliged to put into practice in everyday life having segmented the contents of the doctrine of Jega(齊家-to order family relationships) in 'Daehak', and, in 'Uijeong', Yulgok deepened the contents of 'Chiguk Pyeongcheonha'(治國平天下, ordering the state, bringing peace to the whole world) and presented consciousness on the spirit of contemporary as well as the practice of the state managements in an affirmative manner. These prove the validity of learning steps by presenting the practice guideline to fit the situation while well preserving the basic system of Confucian thought that leads to 'Chiin' (治人-'Governing of Others' or Governance of humankind) based on 'Sugi'(修己, the cultivation of the self). And such viewpoints feature the characteristics of Joseon Confucian Thought which had been through more abundant enrichment process than Chinese Confucian. Therefore, Yulgok's thoughts expounded in The Essentials of Sagely Learning(聖學輯要, 'Seonghak jibyo') can be regarded as criteria to understand humanity and arts cherished by Joseon people, as well as the distinctive features of politics.

• Journal of the Korean Society of Floral Art and Design
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• no.45
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• pp.77-95
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• 2021

This study considers the problem of reality that our floral art has to overcome as a loss of the floral art spirit caused by the expansion of Western-centered formalism flower culture, and considers the discussion on the deformality of distancing and the free spirit of nomadism. The floral art, which works on the creator's aesthetic mental world through flowers, is an art of mental image that values the free mental world of the creator. It also refers to the importance of artist consciousness as an art of self-imago that makes the target world beyond the "expression of similarity" that reproduces the target world. In this context, the lack of concern about the identity of Korean floral art appears to be the creative training and work of Korean floral artists who are biased toward Western expression techniques and creative methods. It also expresses a problem with our cultural consciousness, which is dominated by the Western flower culture of flower design. Here, we are obliged to understand the reality of Korean floral art biased by Western flower design and to organize discussions to solve the problem. Therefore, this study examines the problems that our floral art has to overcome as part of seeking the identity of Korean floral art and enhancing the cultural value of Korean floral art through criticism of Western cultural acceptance. This is a historical consideration of the nature of Korean floral art to recover, while also a process of identifying the meaning of the free creative spirit that the artist should maintain as an aesthetic art. Furthermore, such criticism of the Korean floral art culture and discussion of introspection are expected to serve as an opportunity to further expand the academic discourse system for the floral art while embodying the "identity" of Korean floral art.

• Journal of Intelligence and Information Systems
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• v.29 no.1
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• pp.79-105
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• 2023

Due to unprecedented extreme weather events such as global warming and climate change, many parts of the world suffer from severe pain, and economic losses are also snowballing. In order to address these problems, 'The Paris Agreement' was signed in 2016, and an intergovernmental consultative body was formed to keep the average temperature rise of the Earth below 1.5℃. Korea also declared 'Carbon Neutrality in 2050' to prevent climate catastrophe. In particular, it was found that the increase in temperature caused by greenhouse gas emissions hurts the environment and society as a whole, as well as the export-dependent economy of Korea. In addition, as the diversification of transportation types is accelerating, the change in means of choice is also increasing. As the development paradigm in the low-growth era changes to urban regeneration, interest in idle railway sites is rising due to reduced demand for routes, improvement of alignment, and relocation of urban railways. Meanwhile, it is possible to partially achieve the solar power generation goal of 'Renewable Energy 3020' by utilizing already developed but idle railway sites and take advantage of being free from environmental damage and resident acceptance issues surrounding the location; but the actual use and plan for these solar power facilities are still lacking. Therefore, in this study, using the big data provided by the Korea National Railway and the Renewable Energy Cloud Platform, we develop an algorithm to discover and analyze suitable idle sites where solar power generation facilities can be installed and identify potentially applicable areas considering conditions desired by users. By searching and deriving these idle but relevant sites, it is intended to devise a plan to save enormous costs for facilities or expansion in the early stages of development. This study uses various cluster analyses to develop an optimal algorithm that can derive solar power plant locations on idle railway sites and, as a result, suggests 202 'actively recommended areas.' These results would help decision-makers make rational decisions from the viewpoint of simultaneously considering the economy and the environment.