• Journal of the Korea Convergence Society
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• v.9 no.7
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• pp.163-175
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• 2018

The age of the $4^{th}$ Industrial revolution characterized with artificial intelligence leads to increased interest in emotional aspects representing humanity as counterpart competence to the digital literacy, As the educational model to foster emotional intelligence, noticed is 'maker education based on design thinking process,' since it cultivates the spirits of empathy, intuitive thinking, collaboration, communication, sharing, and openness. In this context, this study aimed to examine relationship between the educational model and emotional intelligence. For this purpose, a case study has been conducted with 37 undergraduate students in an University general education class, and the results of data collection and analysis confirmed positive influences of the program in enhancing most components of the emotional intelligence.

• The Journal of Korean Academy of Prosthodontics
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• v.39 no.4
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• pp.433-443
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• 2001

The aim of this study was to evaluate the dental specialty system from the viewpoint of korean constitution. An attempt to introduce a dental specialty system has been repeated many times, but it was interrupted by the dispute of the interested parties, especially general practice dentists, trained dentists and the authorites concerned. The korean constitutional court decided on July 16th 1998 that the lack of the examination to be a dental specialist was against the korean constitutional law and the authority concerned should prepare the legal procedure for the dental specialist examination in proper time. Though the dental specialty system may be discussed in a variety of view, it should be established on the ground of the korean constitutionalism. According to the korean constitution, all the people can develop their abilities at the maximum and have their dignity, preciousness and right to seek their happiness. With the view of spirits of the constitution, dental specialty system should be more open widely to those who want to be a specialist. It should be also allowed to the dental specialists that they reveal their specialty and creativity. However, the representatives of the korean dental association(KDA) decided at the 50th annual meeting that the dental specialists should not reveal or annonce their specialties at the first step of the dental care and all the present dentists give up to be specialists. As conclusion of this study the proposals of the KDA seems to be against the korean constitution and hardly fulfills the needs of the times.

• Korean Journal of Social Welfare
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• v.63 no.4
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• pp.5-31
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• 2011

This study explored how young people with disabilities experience self-determination in their lives. This study employed a grounded theory approach involving 10 undergraduate students with cerebral palsy or physical disabilities, in their early 20's, and individual interviews. The experience relating self-determination of the participants seemed to start with "wanting to do things at their will as they grow up". The participants reported experiencing "yearning to attain self-actualization overcoming disabilities" in the context of "disability-related social limitation", "divided opinions between the participants and their parents", and "limitation in financial and psychological resources". The emerging strategies to attain self-actualization included "active coping", "avoiding confrontation", and "conditional acceptance". Intervening conditions to formation of the strategies included ”challenging spirits towards prejudice about disability", "autonomous tendencies", "taking the most of social support" and "parenting attitudes of their parents". In the process of seeking to attain self-actualization, these participants experienced "self-maturation" and "the sense of guilt towards their parents". The findings emerged from the study was that there are three stages in the process young people went through in self-determination. The stages consist of "perceiving their needs and obstacles for self-determination", "problem solving", and "perceiving their growth". In addition, four self-determination patterns are derived from this data: "breaking through", "multi-strategic", "moderate", and "acceptive". This study suggested some theoretical and prctical implications needed to facilitate self-determination of youth with disabilities.

• The Journal of Korean Medical History
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• v.33 no.1
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• pp.43-57
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• 2020

Essence of the Hwangchil tree (黃漆樹 Dendropanax morbiferus H.Lév.) has been used for various purposes, like waxing emperor's armors, covering an astrology board, or, during the Silla Dynasty, burying it to block something bad in the soil symbolically. Essence of the Hwangchil tree was known to have remarkable preservation effects such as waterproofing, damp-proofing, rust-proofing, and moth-proofing as well as not being easily peeled off from even soft surfaces like paper. There is a record in Prescriptions for Epidemic diseases of Cows, Horses, Sheep, and Pigs (牛馬羊猪染疫病治療方), published in 1541, of Hwangchil that is local to Jeju Island being used instead of benzoin (安息香), of burning Hwangchil, and of making cows inhale its smoke to prevent plague among them. Along the same lines, there are records in the Local Chronicle of Tamra (耽羅志) and the Book of Earth Geography (輿地圖書) that identify Hwangchil with benzoin. In Seonghosaseol (星湖僿說), a book written by Lee Yik in around 1760, it is acknowledged that Hwangchil could be medicinal herb. In 2000, Ahn Duk-Kyun registered the roots and branches of Hwangchil tree as 'Boncho' (本草 herbal medicine) in the Pictorial Book of Korean Medicinals (韓國本草圖鑑) and presented the method of taking it for medical purpose. Researchers have suggested that Hwangchil essence as well as diverse parts of the plant such as its roots, branches, leaves, flowers, fruits, and gum have various meaningful medicinal properties. Regarding the history and recent researches of using Hwangchil tree, it has various medicinal probabilities such as, 'dispersing miasma' (辟邪), 'opening holes' (開竅), 'waking the heart' (醒心), 'smoothing spirits' (安神), 'piercing the block' (疎泄), 'removing the old and welcoming the new' (去故生新). This paper contributes ideas about how to expand the uses of Hwangchil Tree.

• The Journal of the Korea Contents Association
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• v.12 no.5
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• pp.125-133
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• 2012

The focus of the study is to propose a long-term teaching and learning direction of one-person creative enterprise by college students in the field of the industry of Applied Music Contents. Critical review on literature and theories related to the recent trends of Applied Music industry and entrepreneurship education was conducted. The study introduced a macro level of four educational principles of Applied Music studies at a college such as: integrating Applied Music education with a viewpoint of humanities, fostering creative entrepreneur spirits of students in the field of Applied Music, applying new social media and technologies into teaching knowledge and skills of Applied Music, and finally developing students' authentic music expertise under cognitive apprenticeship(by a relationship of mentor-mentee) of Applied Music.

• Journal of the Korean Society of Costume
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• v.14
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• pp.167-183
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• 1990

As an attempt to view Chason costume from a aesthetic perspective, the aesthetic values of the Choson people, as expressed through the aesthetic characteristics of costumes, are pursued in this study. To appreciate the beauty of the traditional Korean costume, the following aesthetic characteristics of Choson costumes are investigated: form, color, pattern, material and ornament. From the view point of aesthetics, this study shows that Choson costume had comfortable and voluminous forms with beautiful curved lines and rhythm. The most favored colors were white and natural colors of materials. However unusual combination of colors such as the contrast of black and white, the harmony of the primary and rainbow colors were often used. Patterns revealed two aspects : while subdued patterns generally prevail, at times the unexpected beauty of primary colored patterns draws our attention. Smooth natural materials were preferred. Ornaments both for practical and decorative purposes were used together with certain colors and patterens, indicating wearer's status and warding off the evil's spirits. The aesthetic values in costumes as expressed through the aesthetic characteristics can be classified into the following categories: the beauty of nature, the beauty of personality, the aesthetics of evil's eye and the beauty of tradition. The beauty of nature, as appreciated by the Chason people through their prevailing nature, the "Pung-rew Spirit" and through their Worship of Heaven, produced aesthetic characteristics in harmony with nature. The beauty of personality influenced by the ethical standard of Confucianism produced aesthetic characteristics in costumes, through which the appropriate personality was shown for the appropriate social status. On the other hand, the aesthetics of evil's eye, rooted deeply in Folk religion and Shamanism, contributed to various aesthetic characteristics, which strongly inclined to sorcery and symbolism through choice of patterns, colors and ornaments. Finally, the beauty of tradition, which was based on the ethics of Confucianism and the Choson people's conservative tendencies, demonstrated the strong tendency to adhere to the external characteristics of the Choson costume. These aesthetic values were the yardsticks of the aesthetic judgment of the Choson people. These values influenced Chason people in designing costumes and in appreciating the beauty of costumes. The aesthetic experience and attitudes of the Chason people, which were based on these aesthetic values, represented their aesthetic consciousness and desires.

• Journal of the Korean Society for Library and Information Science
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• v.27
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• pp.99-124
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• 1994

This study examines the establishment of Sea-po (서포) in the opening period of Korea at the end of the 19th century. The role they played, the particular situations and their geographical characteristics are researched, The earliest sea-po was Koh-je-hong sea-po, which was established in Tae­kwang-kyo at the end of 1880s. Around 1905, a specialised book distribution system was set up with establishement of Chu-han-yung book store, Kim-sang-man book store, Jesuit book store, Tae-dong su-si, Kae-myung sea-kwan, Tong-wha seo-kwan. The owners of the seo-pos were pioneers in introducing modern culture with nationalistic consciousness, although they were primarily businessmen and their social origins varied. The primary role of seo-pos was selling a variety of books but some combined printing and publication of books as well. It seems that publication business took roots around 1908, though it is difficult to know the accurate dates of first attempts. Some sea-pas offered book rental services for poor people who could not easily afford to purchase books. A certain amount of deposit had to be paid to benefit from the services. Jesuit Bookstore in Pyungyang had a library facility with a large stock or books in the same building open to public for free. These sea-pas started mainly in Seoul and Pyungyang, which were traditional centers for economic and cultural affairs. Early introduction of foreign cultures and commercial developments in these areas contributed to the establishment of sea-pos. The sea-po which took charge of book distribution in the provinces was set up around 1906. One of the important findings of this study is that the geographical distribution of sea-po shows the following three characteristics. First is that the area such as Seoul, Taegu and Chunju were the traditional centers of publishing culture from which Pang­gak-bon(방각본) emerged. Second characteristic is Pyungyang and the surrounding Pyungbuk province, and harbors like Inchon and Pusan, which had the benefits of early spread of modem cultures. Third characteristic is Kaesung and the surrounding Hwanghae province which bridged Pyungyang and Seoul. The reception of foreign cultures stimulated the commercial spirits traditionally attributed to Kaesung to establish sea-pas most actively.

• Journal of the Korean Society of Costume
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• v.32
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• pp.101-116
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• 1997

The purpose of this study is to survey the system of the Korean Shaman's costume and its formative character and to find out the symbolic meaning of it. This study focuses on a shaman's costume in Seoul-Gut Seoul-Gut belongs to 'Gangsin-mu' Therefore a shaman's costumes in Seoul-Gut remains even today. Korean shamanistic ritual is gut. Its basic structure generally consists of 12 'Geori(a process is made up Gut)' In Gangsin-mu a shaman changes his/her spirit's costumes in each Geori so that a shaman's costumes means the spirit. The shaman's costumes of 12-Geori in Seoul-Gut has only 5 or 6 kinds be-cause shamans wear the same costume when the spirit's characters are similar with each other. Therefore shaman's costumes in Seoul-Gut are consistsof Poungsangbok pulsajang-sam cjulik Kugunbok Monduri and Wonsam There are some differences between modern shaman's costumes in Seoul-Gut and traditional costume in the basic pattern and the wearing method,. Modern shaman's costumes in Seoul-Gut has become simpler in the basic pattern and more gergeous in the color or adornment and more various in the kinds of shaman's costume than that of Yi Dynasty. This tendency in modern shaman's costumes reflects modernized folk's viewpoint in dress. which thinks highly of their individuality and function and variety in it. Korean shaman's costumes means the extintion of the earthly world and symbolizes the holy symbolizes the holy symbolizes the spirits character, Ying Yang Theory and represents shaman's wishes. The wishes are the desire of prefection and stability in this world the desire of ideal love and rebirth and the desire of lofty life in this world.

• Journal of the Korean Society of Costume
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• v.66 no.1
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• pp.42-57
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• 2016

The Tibetan people are an ethnic group that is native to Tibet who have adapted to the region's harsh climate and environment, and developed their own culture. Religion played a central role in maintaining its traditional culture and society in the history. The objective of this study is to understand Tibetan costume and religion, and examine patterns that appear on the costume to study their religious symbolism. The significance of this study lies in explaining the symbolisms of the patterns that appear on the costume in terms of cultural maintenance and change. Based on literature review, I summarized the data about Tibet's environment, history and religion, and divided the residential district into three: ${\ddot{U}}$-Tsang, Amdo, Khamba. Then, I organized each region's characteristics and clothes, and studied Tibetan Buddhism (Vajrayana) costumes and features of the patterns that appear on the costumes. Through combining these data, I would like to examine the religious symbolism of the costume pattern of Tibet. Buddhism is at the heart of cultural and social maintenance and change in Tibet, and the patterns shown in the costume is influenced mostly from Buddhism. The features of general Tibetan costume vary with the region and life style, but the patterns that appear on the costume are used over a wide area to represent good luck and the spread of Buddhist teachings. The costumes for religious rites vary with religious sects, but most of the patterns are commonly used. The symbolism of pattern is a form of figure that represents the human psyche and physical world. The symbolism of pattern implies meanings such as compensation or futuristic wish. First, the lucky omen normally means long life, happiness and peace, and means religious salvation in Buddhist perspective. Second, warding off evil spirits normally means avoiding misfortune, and means dignity and self-protection, and protection of Buddhadharma in Buddhist perspective.

• Korean Institute of Interior Design Journal
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• v.19 no.3
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• pp.30-37
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• 2010

Dutch artist, Theo van Doesburg had shown short but strong experimental aesthetics in his works through De Stijl movement. He played a leading role for editing De Stijl magazine and performed various formative works such as painting, sculpture, and architecture. In 1923 he opened the first De Stijl exhibition cooperated with Cornelis van Eesteren. In this architecture exhibition he showed rich formal spirits of counter-construction in his major design works, that is Maison Particuliere and Maison D'artiste among three houses projects. Formal characteristics of counter-construction can be summed up under two categories, time and space. Analytical results are as follows; First, the characteristics of counter-construction related to time category include two types of two mode. One is linear aspect of time based on the viewer's movement. The other aspect is simultaneity caused by synoptical effect. These could be proved by the analysis of arrangement of color planes. Secondly, the spatial aspects of counter-construction are produced through two different ways of formal strategies. Van Doesburg arranged cubes in very irregular pattern. This treatment induces ambiguous void and creates feeling of subject's space. And, through deleting, shifting, and extending he could make dynamic spatial effect by interpenetration between in and out. This fluid space thus introduces movements of one's gaze and circulation. He denied traditional classical values which had ruled the western aesthetical discipline for centuries and believed that mankind can reach the realm of universal equilibrium by contrast and tension created by counter-construction. In this vein Theo van Doesburg was an avant-garde artist of Hegelian thoughts who adopted the dialectical method without following the formal characteristics from ancestors.