• Journal of Science of Art and Design
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• v.11
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• pp.153-199
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• 2007

The East has recognized 'similar forms' and 'similar spirits' as important topics in expressing an object. Figure painting, in particular, has attached importance to 'transmission of spirit'. Gu Kaizhi (345-406) definitely presented the transmission concept and made it the moot important criterion in painting criticism. By identifying the possibility of revealing spirit through a form, he recognized the 'expression of will' in a creator's work and the experience of such 'expressed will' by an appreciator to be the essential acts of art. Thus, he said, a figure painting revealed the character and nature of the depicted object rather than reproducing its form. Regarding art as a person creating the saintly way of life via developing own character, he attached importance to the will of an artist as the central aesthetic subject. This dissertation explores the keynote of the spirit expressing an artist's inner world and the external shape of a figure. It is carried out by investigating the process of Gu Kaizhi's theory (namely spirit transmission and revelation in painting) leading to Su Dongpo's assertion that "the nature of things" and later leading to Yun Duseo's "theory of the way of painting" as the spirit-transmission theory faithful to the principle of revealing spirit through a form in Chosun. The chronological study of the aforementioned works reveals that the relation between an artist and an object is important at the stage of setting aim in producing a work, and this dissertation analyzed it with four elements: (1) creating work based on the viewpoint of nature that heaven and man are one; (2) reflection of the creator's character (including his/her nature, temperament, spirituality, and emotion during the creation) and the artistic merit of a picture; (3) the dialectic unification between the true and the false through space which is a volitional state as creative thinking space; (4) importance of artist's will above the technique used such that a purposeless, inactive and plain work (where human will is combined with heavenly one) was pursued because the picture is regarded coming from the mind created in the unity of host/artist and guest/object. Thus, through his/her intuitive insight is the world where self is united with the cosmos symbolized. Such expression of an artist's inner world and the external shape of a thing pursues the stage of materialization and creates the new modes such as using space, a variety of brushstrokes, and accidentality and improvisation of India ink. In particular, the writer sees that such expression which enables a creator to express his/her nature or personality (and even the emotion) at the time of creation will be highly worth studying in the future, in accord with the pursuit of contemporary painting being expressed as an abstract aspect.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.10 no.1
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• pp.109-140
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• 2006

Background: In practicing qigong, People must achieve three Points : adjust their Posture, control their breathing and have a peace of mind. That is, Cho-Sin [調身] , Cho-Sik [調息] , Cho-Sim [調心] . Slow respiration is the important pattern of respiration to improve the human health. However, unsuitable breathing training have been occurred to mental disorder such as insomnia, anorexia etc. So, we think that the breathing training to consider the individual variations are desired. Objectives: We performed this study to examine the physiological effects of controlled respiration on the normal range of frequency domain electroencephalogram(EEC) in healthy subjects Also, to study examine individual variations according to the physiological effects between controlled respiration and Han-Yeol [寒熱] , respiration period, gender and age-related groups on the EEC in healthy subjects. Methods: When the subjects controlled the time of breathing (inspiration and expiration time) consciously, compared with natural respiration, and that their physiological phenomena are measured by EEC. In this research we used breathing time as in a qigong training (The Six-Word Excise) and observed physiological phenomena of the controlled natural respiration period with the ratio of seven to three(longer inspiration) and three to seven(longer expiration) . We determined, heat-cold score by Han-Yeol [寒熱] questionnaire, average of natural respiration period, according to decade, EEC of 140 healthy subjects (14 to 68 years old; 38 males, 102 females) by means of alpha, beta spectral relative power. Results: 1) In Controlled respiration compared with the natural respiration, ${\alpha}\;I\;(Fp2)\;and\;{\beta}$ I (Fpl, Fp2, F3, F4) decreased on the EEC. 2) In controlled respiration compared with the natural respiration, ${\beta}$ I (Fpl, Fp2, F3, F4) increased with cold group, ${\alpha}/{\beta}$(F3) decreased with heat group, ${\alpha}$ I (Fp2)increased with cold group in longer inspiration. But by means of compound effects, ${\alpha}$ II(F3) increased with cold group in longer inspiration, the other side ${\alpha}$ I (F3) decreased with heat group in controlled respiration on the EEC. 3) In controlled respiration compared with the natural respiration, ${\alpha}$ I (Fp2) decreased with decreased-respiratory-rate(D.R.R.) group, ${\beta}$ I (Fpl, Fp2, F3, F4) increased with D.R.R. and D.R.R. groups, ${\alpha}/{\beta}$(F3) decreased with D.R.R. group. But by means of compound effects, in controlled respiration compared with the natural respiration, ${\alpha}/{\beta}$(F3) decreased with D.R.R. group on the EEG. 4) In controlled respiration compared with the natural respiration, ${\beta}$ I (Fpl, F3, F4) increased with female cup, ${\beta}$ I (Fp2) increased with male and female groups, ${\alpha}/{\beta}$(F3) decreased with male group. But by means of compound effects, in controlled respiration compared with the natural respiration, ${\alpha}$ I (Fp2) increased with female group on the EEC. 5) Compared with the natural respiration, in longer expiration ${\alpha}$ I (Fp2) increased in their forties group, in longer inspiration ${\alpha}$ I (Fp2) increased in their fifties group. But by means of compound effects, in controlled respiration compared with the natural respiration, ${\beta}$ I (Fpl) decreased in teens group on the EEG.

• Journal of Korean Classical Literature and Education
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• no.32
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• pp.193-224
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• 2016

The North Korean animation is a puppet movie that is adapted The Brother and Sister Who Became the Sun and the Moon, a traditional Korean lore. The quality of this animation is acknowledged because of not only North Korea's considerably advanced animation technology but also the animation's retention of the folklore's traditional essence rather than intention to disseminate ideological propaganda. Nevertheless, the animation reveals the trasformation of its original purpose from general educative intentions for children to the educative concept of salvation by heaven is replaced by salvation by people and cultural education insteadof salvation by heaven. The appearance of the hero Jangsoe is the key adaptation of this animation, and it suggests the main principal of salvation lies in man rather than in heaven. Such adaptation complies with the requirements of children's literature suggested by the North Korea's literary history office. Furthemore the hero Jangsoe as the examplary figure of revolutionary self-reliance ideology and as a leader. Theory of self-reliance literature stipulates that children's literature is used for ideological education that develops people to be successors of revolutionary feats and become active workers for the construction of socialism and communism, therefore it is possible to understand the purpose of the adaptation to reflect the educational aims. This study investigates the change in meaning form the original folktale through such adaptation, and highlights problems related to limiting the meaning implied in "heaven's salvation" in the original story only to the vague meaning of religious hope. This vague implied meaning is considered as "an awareness activity to examine their own existence in the universe". With regard to this, the concept of heaven's salvation that is prevalent in the classic stories can be interpreted as a positive self-belief that enables the use of rationality in any helpless situation that cannot be understood with existing empirical knowledge. It considers that heaven expresses the power that exists in the human mind through self-viability and self-belief. This creates the power of reason in the character to fight against the evil disguised as the mother, in the absence of the real mother.

• The Journal of the Convergence on Culture Technology
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• v.7 no.4
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• pp.273-280
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• 2021

GangAm Song Sungyong (1913~1999) was from Gimje, Jeollabuk-do. And he is a calligrapher from the last Confucian scholar of the 20th century and a writer of poetry, calligraphy, and painting. While wearing a topcoat and hanbok for the rest of his life, he approached the study, thought, and calligraphy art of Yoo Jae Song Kimyeon and Kojae Lee Byungeun from the perspective of 'GucheSinyong'. And he kept the philosophical subjectivity that tries to maintain character and a right mind. It was based on 'Guche', which is a faithful succession to the reverence of the old. When I was young, I practiced Mibul and Dong Kichang with Gu Yangsun as the center, and Hwang Jeonggyeon, Hanye, Oh Heejae, and Sojeon typefaces were grafted together during the national exhibition. Then, in 1965 (age 53), he moved to Jeonju, and learned several typefaces such as Chusa typeface on his own, creating a Gangam typeface without any obstacles. And he created 'Sinyong' with Windy Bamboo painting, which embodied strange and unconventional meanings. In addition, he re-established his identity by reexamining the fundamental spirit and natural aesthetics of calligraphy, and based on this, he greatly contributed to expanding the aesthetics of modern calligraphy and painting art by pursuing an aesthetic that explores novelty. In particular, Windy Bamboo painting has strong abstraction based on the principle of 'drawing the will'. And, in terms of discipline, the ethical aesthetic of Express Tao with pictures (畵以載道), which expresses the high level of elegance of observing small things in a big way, based on deep research on the logic of things and fulfilling human nature. By implementing it, Tao and Art become one. The Jeonbuk calligraphy group achieved the greatest prosperity in the Gangam era, and at the end of the 20th century, it entered a period of revival as it established itself as the central calligraphy group of Korean calligraphy.

• Journal of the Korean Society of Food Science and Nutrition
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• v.34 no.5
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• pp.667-673
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• 2005

The purposes of this study were 1) to analyze the preference of leadership style among ${\lceil}$Transformational leadership$\rfloor$ and ${\lceil}$Service leadership$\rfloor$, 2) to examine the differences of the job satisfaction between the high level of service leadership group and low level of the service leadership group and 3) to testify the hypothesis that the service leadership and its 4 elements (belief, attitude, ability, insight) affect the job satisfaction. The questionnaires were developed to measure the service leadership, the preference of leadership style (transfer-mational leadership and service leadership) and Job satisfaction. The surveys were distributed to 120 managers and employees in the family restaurant in Korea, and 104 questionnaires were responded (response rate: $86.7\%$). The SPSS 12.0 package program was used to conduct the descriptive analysis, correlation analysis, t-test and multiple regression analysis. The result of leadership style preference showed the followers preferred the service leadership $(75.0\%)$ to the transformational leadership $(25.0\%)$. Comparing the job satisfaction of high level of service leadership group and that of low level of service leadership group, the job satisfaction of high level of service leadership group was significantly (p<0.001) higher than that of low level of service leadership group (high level of service leadership group: 4.03, low service leadership group: 3.27, measured on a 5-point likert scale). All three factors of job satisfaction (human factor, service system and company image) in high level of leadership group were significantly (p<0.001) higher than those of lower level of service leadership group. The result of multiple regression analysis presented that the service leadership and it's 4 elements (concept, mind, skill, insight) have significant (p=0.000) effects on the job satisfaction. As a conclusion, we examined theoretical framework of service leadership model and testified the applicability in the field of family restaurants. But the service leadership was the new conceptual theory, so there should be the more empirical studies on managers and employees in the service industry.

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.25-40
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• 1999

View of Lee Je-ma's "Hyung Sang" is one of the methods of classification of Constitution. In this study, I studied the "Hyung Sang" as medical histologically, and get the results as follow; 1. "The book of changes" is classified to the sciences of divination of "Sang-Soo", which is consisted with "Sang (image)" and "Soo (number)", and "Wae-Ri", which explained the meaning of a divination sign as "nature" or virtue of divination sign. 2. Lee Je-ma is accepted the concepts of science of divination of "Wae-Ri" based on Confucianism in the discription of "The book of changes". And also he established the new "Sasang Constitutional Medicine" theory based on the "Joung-Young". 3. "The book of changes" is discribed phenomena as "Sang" and "Soo" involving "Three elements", which are heaven, earth, and individual, and "Yin-Yang". Lee Je-ma accepted the concept of "Sang" in science of divination of "Sang-Soo" and established the "Four elements", which are affairs, mind, body, and objects, constituting "Three elements". 4. In the method of "Sasang" type classifying, Lee Je-ma used "Four elements", which attach importance to structure and function of human body rather than "Yin-Yang", which explain relatively.

• (The)Study of the Eastern Classic
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• no.49
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• pp.73-107
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• 2012

Yeoheon Jang Hyeongwang(1554-1637), one of the greatest Mid-Joseon Confucianists did systematic studies on universe and nature. It can be considered that he inherited the academic tradition of Cho Sik (曺植) and Jeong Gu(鄭逑) and followed their steps of fengshui (風水) and compilation of geographical records. His living and thought and deserve researching with regard to geographical studies. This paper attempts to analyze Yeoheon's recognition of geography in general. In other words, I shall prove that his view of geography is Neo-Confucian. At the same time, I shall discuss how he named people's residence, how he understanded the Joseon territory, what he thought about fengshui, and what significance the complication of geographical records by his disciples had. Yeoheon considered that land is composed of water, fire, earth, and rock, and understanded the land according to the theory of Zhouyi (周易). He analyzed geographic environments by the system of Zhouyi. His study of geography is basically intended for practical use, and as a result is necessary for people to choose where to live and where to cultivate. In his opinion, it is essential to divide the land of the Joseon by means of geographical differences in order to help people to find a better place to live. We can see his Confucian view from the fact that he placed a greater emphasis on human beings over nature. Therefore, the practical use for humans is the first priority in his study of geography. Meanwhile, he considered nature itself as only the object of study. He realized the vitality of life by making a close observation of nature and attained the mind of the Heaven and Earth in a detached way. He, as a follower of Neo-Confucianism, enjoyed the land by feeling comfortable with his present status and by being satisfied with himself. He put his Confucian view of universe and world into practice in his life. As a part of his efforts, he named his residence and surrounding natural environments with the polar star and 28 stars, and accordingly they are reconstructed in a system of universe. The Confucian tradition of dongcheon gugok (洞天九曲) starting with Zhu Xi's administration of wuyi jiugu (武夷九曲) was widely prevalent during the Joseon period, but Yeoheon's system of organizing places is original. His sense of naming places reflects his ideas of following his predecessors, comparing natural objects to human emotions, and desiring to live in retirement. Yeoheon understanded the Joseon territory with comparison of the Chinese land. He expressed his knowledge in the form of changing geographical features of a district, appreciating natural beauty, locating towns, and being familiar with a region, and proposing his own climatology and view of the reality. His recognition of the Joseon territory resolves itself into the following several points. He regarded the Joseon territory as one organism, and considered the territory to be composed of ki (氣) as Neo-Confucianists usually do. In addition, he understanded not only natural environments but also towns from a perspective of the fengshui and adopted a comparative methodology in dividing regions. He also applied climatology to analyze persons and customs. He employed the methodology of fengshui from the comprehensive theory of the Yijing. It is because he was influenced by Cho Sik and Jeng Gu. Yeoheon chose dwelling places for people, or gave advice on several places of his hometown relying on his knowledge of fengshui. When it comes to his theory of fengshui, he agreed with the theory of topography with regards to the fengshui of tombs, but criticized the custom of delaying funerals in order to turn fortune in one's favor. In addition, he accepted that it is necessary to complement a town by creating forests around it. We need to pay attention to the fact that Yeoheon's disciples complied several geographical records. It proves that they inherited the tradition of "valuing practical use and governing on behalf of the people" from Cho Sik and Jeong Gu. Yeoheon put a great emphasis on geographical records and encouraged his disciples to compile them. In other words, he emphasized that they, as administrator or intellectual, need to be erudite in the history and custom of a region where they have lived, and have to establish a standard to encourage or warn people in the region while considering the geographical records. His opinion functioned as a guideline for his successors to compile geographical records later. This paper only analyzed several facts with regard to Yeoheon's knowledge of geography and an academic tradition concerning the study of geography. In the future, I shall discuss how his predecessors and successors understanded geography and how the tradition of compiling geographical records was transferred and developed between them. I believe that this study will contribute to establishing the history of geography, which the Joseon Confucianists researched for a long time but we have not paid an enough attention to until now.

• Journal of Distribution Research
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• v.17 no.1
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• pp.1-36
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• 2012

Service failure is one of the major reasons for customer defection. As the business environment gets tougher and more competitive, a single service failure might bring about fatal consequences to a service provider or a firm. Sometimes a failure won't end up with an unsatisfied customer's simple complaining but with a wide-spread animosity against the service provider or the firm, leading to a threat to the firm's survival itself in the society. Therefore, we are in need of comprehensive understandings of complainants' attitudes and behaviors toward service failures and firm's recovery efforts. Even though a failure itself couldn't be fixed completely, marketers should repair the mind and heart of unsatisfied customers, which can be regarded as an successful recovery strategy in the end. As the outcome of recovery efforts exerted by service providers or firms, recovery of the relationship between customer and service provider need to put on the top in the recovery goal list. With these motivations, the study investigates how service failure and recovery makes the changes in dynamics of fundamental elements of customer-firm relationship, such as customer affection, customer trust and loyalty intention by comparing two time points, before the service failure and after the recovery, focusing on the effects of recovery satisfaction and the failure severity. We adopted La & Choi (2012)'s framework for development of the research model that was based on the previous research stream like Yim et al. (2008) and Thomson et al. (2005). The pivotal background theories of the model are mainly from relationship marketing and social relationships of social psychology. For example, Love, Emotional attachment, Intimacy, and Equity theories regarding human relationships were reviewed. As the results, when recovery satisfaction is high, customer affection and customer trust that were established before the service failure are carried over to the future after the recovery. However, when recovery satisfaction is low, customer-firm relationship that had already established in the past are not carried over but broken up. Regardless of the degree of recovery satisfaction, once a failure occurs loyalty intention is not carried over to the future and the impact of customer trust on loyalty intention becomes stronger. Such changes imply that customers become more prudent and more risk-aversive than the time prior to service failure. The impact of severity of failure on customer affection and customer trust matters only when recovery satisfaction is low. When recovery satisfaction is high, customer affection and customer trust become severity-proof. Interestingly, regardless of the degree of recovery satisfaction, failure severity has a significant negative influence on loyalty intention. Loyalty intention is the most fragile target when a service failure occurs no matter how severe the failure criticality is. Consequently, the ultimate goal of service recovery should be the restoration of customer-firm relationship and recovery of customer trust should be the primary objective to accomplish for a successful recovery performance. Especially when failure severity is high, service recovery should be perceived highly satisfied by the complainants because failure severity matters more when recovery satisfaction is low. Marketers can implement recovery strategies to enhance emotional appeals as well as fair treatments since the both impacts of affection and trust on loyalty intention are significant. In the case of high severity of failure, recovery efforts should be exerted to overreach customer expectation, designed to directly repair customer trust and elaborately designed in the focus of customer-firm communications during the interactional recovery process to affect customer trust rebuilding indirectly. Because it is a longer and harder way to rebuild customer-firm relationship for high severity cases, low recovery satisfaction cannot guarantee customer retention. To prevent customer defection due to service failure of high severity, unexpected rewards as a recovery will be likely to be useful since those will lead to customer delight or customer gratitude toward the service firm. Based on the results of analyses, theoretical and managerial implications are presented. Limitations and future research ideas are also discussed.