• Title/Summary/Keyword: Spiritual eyes

Search Result 9, Processing Time 0.022 seconds

Automatic Visual Inspection System of Remocon using Camera (카메라를 이용한 리모컨 외관검사 자동화 시스템 구현)

  • Huh, Kyung-Moo;Kang, Su-Min;Park, Se-Hyuk
    • Journal of Institute of Control, Robotics and Systems
    • /
    • v.13 no.11
    • /
    • pp.1106-1111
    • /
    • 2007
  • The visual inspection method that depends on human's eyes has some problem that a lot of variations happen in examination according to bodily, spiritual state of the checker. We automate remocon inspection process using CCD camera. Our developed inspection system can be used in any remocon production line without the user's big handling. Our inspection system was developed using PC, CCD Camera, Visual C++ for universal work place. The accuracy of proposed system was improved about 3.2[%] than the conventional pattern matching method and the processing time was decreased about 119[ms]. Also we showed that our inspection system is more robust to lighting circumstances.

Understanding On the Theosophy of Rudolf Steiner (루돌프 슈타이너의 신지학에 대한 이해)

  • Lee, Won-Il
    • Journal of Christian Education in Korea
    • /
    • v.62
    • /
    • pp.75-99
    • /
    • 2020
  • What means the Waldorf school based on integrative imagination to our educational reality in our days? This is the key question in this article. This article seeks to the fundamental meaning of the Waldrof school to know our educational problems. For this purpose this article explore understanding on the theosophy of Rudolf Steiner in the insufficient research until now. The theosophy of Rudolf Steiner in this article is investigated with the understanding of Triune God, human, and educational arts. The understanding of triune God is identified as the critiques to the view point of materialism, the meaning of logos in the scripture of John, the Christ as the foundation of all creatures. The understanding of human being is distinguished as the nature of body, soul, and spirit in the theosophy. Especially the nature of spirit is to see the invisible in the visible things through the eyes of mind that means esoteric spirituality not unrealistic spirituality of monasticism but integrative spirituality of overcoming the dualism between spirit and material. The educational characteristics for the integrative spirituality and imagination is called as the educational arts by Rudolf Steiner. The educational arts includes contents of the soul life, the education of freedom with individuality, and integrative education. The educational arts intends to the wholistic education with harmonious interaction of intellect, feeling, and willing to equip the individual human being in the spirit. And the educational arts educates with the harmony of story, play, art, and integrative curriculum of subject contents. The educational arts is to intend for reformation in christian education including church school and alternative school, etc. The Waldorf school needs to emphasizing the christian spirituality in the educational arts.

The importance of nose, eye, and In-dang(印堂) region in inspecting color diagnosis (망진(望診) 찰색(察色)에 있어서 비(鼻), 안(眼), 인당(印堂)의 중요성)

  • Chang, Jun-Young;Kang, Jung-Soo;Kim, Byoung-Soo
    • Journal of Haehwa Medicine
    • /
    • v.19 no.1
    • /
    • pp.87-98
    • /
    • 2010
  • There are four kinds of diagnosis methods in oriental medicine, and viewing diagnosis(望診) is the most important method among them. There are two ways in viewing diagnosis. These are viewing shape(觀形) and inspecting color(察色). Viewing shape diagnosis includes observation on geometric curve that is made by prominence of bones or lump of flesh, and examination on symmetric disparity and balance of vertical length among three vertical section of face. Inspecting color is literally inspecting several specified region of face. By Viewing shape, we can learn about characteristic physical mechanism of individuals, and basic disposition of reaction from inside and outside infinite stimulations. On the other hand, by inspecting color, we can estimate the very present pathologic and physiologic status of the patient. the estimation is based on principle that inside body changes reveal some reflections on facial skin surface. When you diagnosis patients with inspecting color method, It is important to distinguish color delicately, and to know where to see and what to know from it. The most important and frequently mentioned regions are myong-dang(明堂), eyes(眼) and In-dang(印堂). Myong-dang(明堂) indicates nose. In-dang(印堂) indicates the space between eyebrows. Unlike myong-dang(印堂) and eyes, In-dang(印堂) is occasionally treated as a trivial region then others. But, from research on classical books of facial examination and consideration of it's locational meanings, we've learned In-dang(印堂) is very important in viewing diagnosis, because this region is crossing of the other two regions and this fact means this region expresses the spiritual status as well as physical status in one region.

A study on Bellovian love in Saul Bellow's More Die of Heartbreak (솔 벨로우의 "죽음보다 더한 실연"에 나타난 사랑의 의미)

  • Yi, Young-Ae
    • English Language & Literature Teaching
    • /
    • v.12 no.4
    • /
    • pp.235-251
    • /
    • 2006
  • This study aims to analyze what Saul Bellow wants to define "Love" in his recent work, More Die of Heartbreak. As a humanist, Saul Bellow is concerned about materialism in Post-modern age through his works. Today there are so many people that are hurt by the failure of love or experience heartbreak. We need to sense invisible danger all around us. We can find Bellovian love in More Die of Heartbreak. Bellow suggests that there should be "true love" between people, especially between men and women. But Kenneth Trachtenberg and Benn Crader have selfish and materialistic love. Kenneth had only a sensual desire for Treckie who is his daughter's mother. He cannot persuade Treckie to marry him. Benn, a middle-aged widower, peremptorily marries Matilda Layamon who is much younger than he. Unfortunately, the marriage brings him neither peace nor love. Benn recognizes his wrong conception of love through the death of Mrs. Bedell and Villitzer, and breaking off a marriage with Matilda. He decides to go to Antarctica. This is not an escape. This is his determination to save himself. At the North Pole he sets out to recover his gift of vision and redeem his fall from grace. He will desert his materialistic and absurd self. After the expedition, he will experience rebirth as an authentic human being who has acceptable eyes. Kenneth and Benn learn to conceive of love as one of man's strongest inner energies, for it is through love that you can penetrate to the essence of human being. In this study I try to define Bellovian love. In More Die of Heartbreak, love is a spiritual power that may even transfigure man.

  • PDF

A Study of Human/Animal Liminality in Postmodern Plays: applying 'Otherness', 'Becoming', and Ecological Coexistence (탈근대 희곡에 나타난 인간동물의 탈경계성 연구 타자성, -되기(devenir) , 생태적 공존을 중심으로-)

  • Kim, Bangock
    • Journal of Korean Theatre Studies Association
    • /
    • no.48
    • /
    • pp.5-50
    • /
    • 2012
  • In these days, we come across a growing interest in animals from various perspectives. Considering that the posthumanistic point of view forms the major stream of postmodern humanities, ethics and philosophies, this paper tries to study the liminality between human beings and animal as appear in postmodern plays. The cases of a middle-aged architect falling in love with a goat (The Goat, or Who is Sylvia? by Edward Albee); An abandoned (human-)dog that encounters his old mistress under the moonlight (A leaseholder by Yoon Young-sun); Coexistence of men, dog, plants in a Country life (White Cherry by Bae Sam-sik); A Mutual sympathy between a swarm of bees and a woman dying of cancer(Bee by Bae Sam-sik) were discussed referring such concepts as 'Otherness' of Derrida, 'Becoming'of Deleuze, 'a bare life' of Agamben and ecological co-existence. In The Goat, the moment of Martin who happened to meet a goat's eyes in a suburbs can be paralleled with that of Derrida who one day found himself caught up with the gaze of a cat in the bathroom while he was naked. They shared the common experience in that they went through the ontological and mysterious abyss that rendered them to raise the question of "Who am I ?" In A leaseholder, a young woman returns to her hometown exhausted by the calculating human society and meet her old time (human-dog). This story reminds us of Agamben's werewolf, Levinas's dog Bobby and Derrida's Zootobiography. He, an abandoned pet, both excluded and included from human society, now appearing as a mysterious human-dog, welcomes, embraces, and comprehends his old mistress and exposes his individual remorses and passions as an animal-subject. In White Cherry, the author describes the coexistence of all the life-beings such as an old dog, a golden bell tree, the deceased daughter and even a fossil remains in a country life. Bee is a story of a beekeeping village where bees were leaving and disappearing. A swam of bees fly down on a woman who was dying of cancer. With physical and spiritual empathy the dying woman helps the swarm of bee to conduct a new birth and a new life.

A Study on the Semiotic Discourse of Color Expression in Impressionism Paintings -Focus on Works of Impressionism - (인상주의 회화에서 색채 표현의 기호적 담론 연구 -인상주의 작품 분석을 중심으로 -)

  • Ryu, Joo-Hyun
    • Cartoon and Animation Studies
    • /
    • s.40
    • /
    • pp.521-549
    • /
    • 2015
  • We recognize all objects by seeing. However, we are not sure that the things we see through our eyes are their essence. Here comes my question: What does it mean that humans see and recognize things? The things we see are images and so I consider recognizing an object as semiosis via our visual sensation and brain. That is because objects are defined not by their essence but as symbols we recognize. In the era of post-modernism art is a voluntary creative activity that creates a kind of spiritual value and plays an important role for appreciators who realize the fact to enjoy the life value. This paper focused on the art putting aesthetic value on humans' recognition and explored works of art in a visually perceptible way through semiosis. That is because art, an act of creating things, is symbolic and closely linked to semiotic system. Furthermore, derivative visual signs can be considered to be in line with the viewers' visual perception. If we interpreted by recognizing the works of art along with symbol, we can enjoy the works in depth through recognizing their color or shape. Therefore, I intended to discourse on color perception focusing on colors in order to analyze the relationship between art and symbol in the process of recognizing works of art. This paper looked into background of color recognition, status of colors and ways of expression for impressionist who painted with various colors and examined colors as a sensory language. In the process of interpreting art works by communication between the artist and viewers, the role of color is considered as visual symbol through the artist's experience, consciousness, emotions, and their senses. It can be interpreted the visual language through signification of the symbols when the colors are formed in works of art as a recognizable space. Therefore we expect to study in the Visual arts to be the colors symbolic analysis is extended to more effective communication tool.

Health Promotion Behavior, Health Problems, Perceived Health Status and Farmers' Syndrome of Rural Residents (농촌주민의 건강증진행위, 건강문제, 지각된 건강상태 및 농부증)

  • Park, Jeong-Sook;Kwon, Sang-Min;Oh, Yun-Jung
    • Journal of agricultural medicine and community health
    • /
    • v.34 no.1
    • /
    • pp.47-57
    • /
    • 2009
  • Objectives: The purpose of this study was to identify the health promotion behavior, health problem, perceived health status and farmers' syndrome of rural residents. Methods: The subjects of this study were 637 adults of 19 primary health care post extracted from 1.875 primary health care post in Korea by quota sampling method. The collected data were analyzed by descriptive statistics, Pearson's correlation. Results: The average score of health promotion behavior was 2.23. In the sub-scales, the highest degree of performance was 'nutrition', followed by 'spiritual growth' and the lowest degree of performance was 'physical activity'. The most prevalent health problem was ailments in 'musculoskeletal system', followed by 'fatigue', 'eyes and ears', 'cardiovascular system'. The mean score of perceived health status was 8.54. The prevalence of farmers' syndrome was 98.4%. Health promotion behavior showed a significant positive correlation health status and perceived health status showed a significant negative farmers' syndrome. Conclusions: With the above findings, rural residents' physical activity is less than urban residents', and the rural resident's score of perceived health status, musculoskeletal system and fatigue are lower than urban residents'. The farmers' syndrome of the rural people is high. A tailored health promotion program for rural community is needed to develop in the consideration of these findings.

Truth of Mahāyāna Thought -The Controversy Between The Madhyamaka and The Yogācāra on Sunya and The two truth theories of Nāgārjuna (대승불교의 진리관 -용수(龍樹)의 공(空)과 이체설(二諦說)에 대한 중관학파(中觀學派)와 유지학파(唯識學派)의 논쟁을 중심으로)

  • Yun, Jong-gab
    • Journal of Korean Philosophical Society
    • /
    • v.116
    • /
    • pp.225-256
    • /
    • 2010
  • The two school $M{\bar{a}}dhyamika$ and $Yog{\bar{a}}c{\bar{a}}ra$ act as a representative of $Mah{\bar{a}}y{\bar{a}}na$ Buddhism in India. But the two school disputed with each other insisting ${\acute{s}}{\bar{u}}nyat{\bar{a}}-v{\bar{a}}da$ and $vij{\tilde{n}}aptim{\bar{a}}trav{\bar{a}}da$ separately. To introduce the disputation shortly is as follow. $N{\bar{a}}g{\bar{a}}rjuna$ explained the world and truth by two truth theories(二諦說) which carry out truth of a word and the dimension(spiritual enlightenment) which is absolute(ultimate) to it being lokasaṁvṛtisatya(世俗諦) about the truth which can be expressed verbally, and which is phenomenon-like (everyday) at paramaarthasatya(勝義諦). By the way, lokasaṁvṛtisatya and paramaarthasatya are actually distinction of the recognition which is not an ontological distinction. That is, lokasaṁvṛti(世俗) is paramaartha(勝義) as it is the time of seeing by the eyes of those who have realized. The two truth theories of $N{\bar{a}}g{\bar{a}}rjuna$ was developed logical more precisely by his successors. With an everyday language, the position of Candrakīrti(月稱) that it cannot be expressed as the position of $Bh{\bar{a}}vaviveka$(淸辨) that paramaarthasatya can be expressed logically is opposed to each other, and dissociates by $Sv{\bar{a}}tantrika$(自立論證派) and $P{\bar{a}}rsagika$(歸謬論證派). Confrontation of $Sv{\bar{a}}tantrika$ and $P{\bar{a}}rsagika$ is the dispute about the ability of s which is the highest truth to be proved logically. The $P{\bar{a}}rsaga$ of Candrakirti thinks that people exist truly, and is because it claims not existing in the world where a favorite thing is actually actual. However, $Bh{\bar{a}}vaviveka$ proved Sunyata(空性)을 positively based on the reliance to language and logic. Also the mokṣa of $M{\bar{a}}dhyamika$ is not recovery of original condition of $vij{\tilde{n}}apti$ which is pure in itself as $Yog{\bar{a}}c{\bar{a}}ra$ saying, as well as obtaining a thing which is dravya-sat as $Sarv{\bar{a}}stiv{\bar{a}}din$ saying. The mokṣa of $M{\bar{a}}dhyamika$ means a condition of liberated from karma and pains through extinction of $prapa{\tilde{n}}ca$ and discrimination by realizing the real aspect of all dharma which is said by pratītyasamutpāda, $praj{\tilde{n}}apti$, niḥsvabhāva, ${\acute{s}}{\bar{u}}nya$, $madhyam{\bar{a}}pratipad$.

An Interpretation of the Folktale 'the Servant Who Ruined the Master's House' from the Perspective of Analytical Psychology: Centering on the Trickster Archetype (민담 '주인집을 망하게 한 하인'의 분석심리학적 이해: 트릭스터 원형을 중심으로)

  • Myoungsun Roh
    • Sim-seong Yeon-gu
    • /
    • v.37 no.2
    • /
    • pp.184-254
    • /
    • 2022
  • Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.