• 건축역사연구
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• 제20권6호
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• pp.7-20
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• 2011

In this research, the changes of spaces on Namsan-Park and of the meaning of the park from the late 1900s through the early 1908s are analyzed, and the results are provided as follows. To begin with, inserting a concept of park to Namsan provided people with limitation in understanding definition of park, which indicated finite and constrained space, so that it distracted people from using spaces on Namsan. At that time, since the park was considered as one of key factors to establish Modern city, it was distinguished to the urban structure which had existed. After then, Joseon shrine, settled in Hanyang-Park, absorbed in functions of the park, so that the term of Hanyang-Park meant an area around the shrine or a boundary of the space. In addition, the particularity of Joseon shrine sometimes discouraged people from using the park spaces as well as spaces on the shrine, which led to decline the publicity of the park. However, Joseon shrine was correlated and planned with infrastructures of the city, Kyeongsung, not only physically but also visually in that Joseon shrine played role in one of components in Kyeongsung performed as an entertaining city such as a theme park. Lastly, Seoul is no longer subordinated and dependent city but has dramatically changed as a prominent city after regaining of independence in 1945. This indicates that the entertaining function of the old city was dismantled or reduced or transferred to public spaces, especially Namsan-Park. Consequently Namsan-Park has diverse and complex characteristics like traits of Kyeongsung, playing a pivotal role in providing cultural spaces, and its spatial organization is divided and planned based on various facilities and buildings on the park. This organization has a negative effect on the city and the park by decreasing in connectivity between them.

• 조형예술학연구
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• 제6권
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• pp.33-59
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• 2004

The purpose of this study is to analyze the symbolic meaning of the Tiger in Korean Folk Paintings, Minhwa, (hereafter, Minhwa) connected to its social contexts in Joseon period. Thinking of the Tiger Minhwa as a 'visual language' and regard the Tiger as a 'visual signifier' as well as the united-signifiers such as a Korean magpie, pine tree and so on in Minhwa. This research is to analyze these signifieds, 'Signified', what we say in this paper, have composed its symbolic meaning related to the social 'ideological complexes' and collective consciousness during Joseon period. In a word, the characteristic of the Tiger signifier has changed and spread out from the ideal trend to a worldly one. Since the late Joseon period, the change of the social contexts was, because of the civil classes who recognized the limitation of the Sung Confucianism(the doctrines of $Chi-Tz\={u}$), the predominated ideology of that time. To get rid of their uneasiness, they brought the Shamanism, Taoism and Buddhism at the front which were usually the lower class ideology or belief and tried to construct the collective consciousness and safety of their real lives. Therefore, the trend of this 'common conceptualization' show us the positiveness and flexibility to the Tiger signifier through the variation, appropriation and producing signifier. Moreover, even to the same Tiger, there were various meanings and most of them were concentrated in the meanings as follows ; Beoksa(in Korean term is to drive away evil spirits) and Gilsang, which is the good omen of a luck. All these were based on the value of 'this world'. In conclusion, through this research, the concept of the Tiger as a apotheosis has lowered its statutes and being secularized.

• 한국초등수학교육학회지
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• 제15권2호
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• pp.301-316
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• 2011

본 연구에서는 초등학교 수학 교과서에서의 용어 사용에서, 교육과정과 교과서 사이의 불일치, 용어의 이중적 사용, 용어 정의 방식의 비일관성에 관해 사례를 들어 논의하고 있다. 사례 분석의 결론으로 다음의 네 가지를 제안할 수 있다. 첫째, 교과서와 교육과정을 일치시켜야 한다. 둘째, 교과서에서 사용하는 용어의 의미를 명확히 규정해야 한다. 셋째, 같은 종류의 용어를 정의할 때는 일관성 있게 정의해야 한다. 넷째, 교과서 개발 시스템의 보완이 필요하다. 본 연구의 결과는 새로운 교과서의 개발 및 교육과정의 수정 보완, 그리고 더 나아가 새로운 교육과정의 개발에 도움을 줄 수 있을 것이다.

• 가정과삶의질연구
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• 제27권2호
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• pp.155-171
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• 2009

This study was designed to examine the use of housing in modern Korea, and to draw the interrelation of people and housing. In-depth interviews were conducted, and the qualitative research investigated various aspects of housing history among four individuals during the different phases of social and economic transitions. 4 narratives showed the unique characteristics of life history, and the findings indicated that the housing experiences were closely related to hometown, the relation to birth family at postmarriage, economic status, and the meaning of home. The main findings were as follows: the validity to select the interviewers was proved in that the selection was based on both housing structure type and ownership, and also the research indicated that economic status and housing structure type influenced the entire housing experience of each interviewee. The use of housing varied and the implications of housing lied in social and economic contexts. The use of housing, of which the term was contrived to alternatively described housing consumption modes, and chronology were affected by such individual factors as economic status, familiar relationships, residential location, the meaning and subjectivity of housing.

• 동의신경정신과학회지
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• 제8권1호
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• pp.183-200
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• 1997

I got the following result from the bibliographic study about the meaning of Hwa(火) and Hwa- byung(火病) at the concept and the aspect of pathological and etiological factors.The results are as follows.1. The pathological characteristics of Hwa(火) mean the inflammed state, the excited mental condition and perinervous hyperfunction caused by exopathy produced by any of the six extermal etiological factors(外感六淫) and Hwa caused by interior injury(內傷火熱).2. Hwa caused by the fire emotions(五志之火); anger, gladness, contemplation, sadress, fear by menta complications brings to Hwa caused by the five viscera(五臟之火) and Hwa caused by the stagnation of the liver - energy(肝鬱之火) is the rpresentive Hwa caused by the five viscera and the six hollow organs(贓腑之火).3. A symptom caused by a pathogenic Hwa(火證) is understood in a pathological sense involved an inflammed disease and is considered as a pathological state of excess syndrome(實證) caused by exterior Hwa( 外火).4. The pathologic process of Hwa-byung(火病) as the mental disease is based upon our people's emotion; Han(恨) to be pathologized without being overcome and can be considered as the process of Hwa caused by long-term(鬱久而火化).5. Hwa-byung(火病) means a psychosomatic disorder resulting from stress reaction caused by personal relations in the climacterium.Form the above mentioned study, the meaning of Hwa(火) and Hwa-byung(火病) is set theoretically and it also needs to be maintained reserching and studying about Hwa-byung(火病) consistantly.

• 사상체질의학회지
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• 제33권3호
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• pp.87-94
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• 2021

Objectives The purpose of this study is to examine the meaning of the Soeumin's Softness and Non-softness in the mouth(口中和, 口中不和). Methods We examined The Existing Doctors's using of the Softness and Non-softness in the mouth, and considered Jema Lee's using of the Softness and Non-softness in the mouth. Afterward, we considered the meaning of the Soeumin's Softness and Non-softness in the mouth in 『Donguisusebowon(東醫壽世保元)』. Results and Conclusion 1. Junggyeong Jang used the Softness in the mouth, and he didn't use the Non-softness in the mouth in 『Sanghanlun(傷寒論)』. 2. The Next Generation Doctors used the Softness in the mouth, and they didn't use the Non-softness in the mouth. Especially, Dongwon Lee used the Softness in the mouth as the Knowing the taste of food, and used the Non-softness in the mouth as the Non-knowing the taste of food. 3. Jema Lee used the Softness and Non-softness in the mouth as urgent indicator of the Soeumbyeong diarrhea in 『Gabobon(甲午本)』, and used the Softness and Non-softness in the mouth as classification indicator of the Taeeumbyeong and Soeumbyeong in 『Sinchuckbon(辛丑本)』. 4. The Non-softness in the mouth is Jema Lee's specific term. It means dry of mouth, thirsty and the Non-knowing the taste of food. 5. The change from the Non-softness to Softness in the mouth is recovery indicator of the Soeumin's disease. It is the basis for setting the Drinking water(能飮水) as the Soeumin's igiljeung(二吉證).

• 한국의류산업학회지
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• 제23권1호
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• pp.31-43
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• 2021

This study analyzes the characteristics of fashion flex, which have recently spread on social media. The study was conducted with big data analysis that derived flex keywords from news articles and social media as well as case studies that collected 136 posted images on Instagram to analyze the content. The meaning of flex was positively accepted based on big data results. Flex was also a buzzword frequently used on social media as well as a symbolic meaning when discussing luxury goods or fashion brand experiences. The characteristics of fashion flex in social media were largely divided into three categories. First, conspicuous consumption is considered an active expression of individual fashion tastes or self-oriented consumption and emphasizes individuality through consumption. The second characteristic is that the public actively participates in events or fashion flex challenges. People use similar fashion styles or products to participate in playful social interactions with others using various Instagram functions. Finally, acts of pursuing psychological well-being in social media were used as the term flex in a broad sense and were shown to actively explore fashion-related materials and experiences for individual happiness. This study found that the meaning of existing conspicuous consumption is transforming into positive consumption, such as the expression of taste-based identity or the seeking of fun and psychological well-being. It is also meaningful that fashion has become an effective means to express individuality and taste in expressing flex.

• 대한한의학원전학회지
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• 제24권4호
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• pp.117-142
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• 2011

This paper is about the emotional factors in Chiljeongsang(七情傷). To specify the collective term into specific categories, an examination of the meaning of emotion of the East and West was primarily undertaken. The importance of emotion lies in the fact that it provides a link between the individual and the outside world. Emotion was perceived as reflections of the human nature and mental activity by philosophers and psychiatrists throughout history. In the views of psychologists, the focus was on not emotion itself, but rather the emotional experience in human, and its psychological and physiological mechanism. In Traditional Medicine, problematic emotion is called Chiljeong(七情). The term Chiljeongsang(七情傷), which is a compound word of 'Chiljeong(七情)' and 'Sang(傷)' meaning 'damage', is used in referring to illness related to unhealthy emotions. It is used to describe illness caused by Chiljeong(七情) and mental disorders that result in emotional symptoms. It also refers to illness where Chiljeong(七情) plays a role in creating a more direct cause of illness in the larger pathogenic process. In the contents of Chiljeongsang(七情傷) in Traditional Medicine, emotion as causation of Gi(氣) disorder could be found the most, while explanation on the psychological process related to the creation of Chiljeong(七情) was insufficient. This tendency is related to the philosophical basis of Traditional Medicine. Out of the two patterns suggested, the mind-based Chiljeongsang(七情傷) pattern includes the psychological aspects of damage, in which key focus is on the cause that arouses problematic emotion, its process and the meaning this emotion entails. To explain this, concepts from psychiatry, especially Jung's theory on neurosis was adopted. In treating a Chiljeongsang(七情傷) patient, mere knowledge of the physiological changes of the body in terms of Gi(氣) is insufficient. This is because mental factors play a large role in Chiljeongsang(七情傷), and the more a condition is 'mental', the more complex it becomes and the more it influences life as whole. Therefore, the doctor must approach the patient with not only medical knowledge, but also overall knowledge on all aspects of human life.

• 한국사회복지학
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• 제56권1호
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• pp.5-22
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• 2004

오늘날 노인관련 정책에서 핵심적인 주제는 노인독립이다. 본 연구는 독립의 의미가 충분히 검토되지 않은 채 유행처럼 번지고 있는 현 시점에서 우리는 어떤 의미의 독립에 대해 이야기하고 있고, 정책을 통해 구체화되고 있는 독립이 실제 노인들의 관점을 어느 정도 정확히 반영하고 있는지를 검토하고자 하였다. 이 연구 목적을 달성하기 위해 10명의 노인들을 대상으로 독립, 의존, 삶의 질 등에 대한 노인들의 주관적 의미를 조사하였다. 연구의 결과, 일반적으로 주장되고 있는 노인들의 경제적 독립, 공간적 독립, 신체적 자립 등은 노인들에게 외형적인 현상에 불과했다. 노인들은 이러한 독립을 구성하는 보다 내밀한 의미들을 언급하였는데, 그들이 인식하는 독립의 개념은 사생활, 자존감, 자율성, 자유 등의 핵심적 개념들로 구성된 복합적인 의미를 담고 있었다. 의존에 대한 인식 또한 사회적 고정관념과 상당한 차이를 보이고 있었으며, 의존은 독립과 마찬가지로 그들 경험이 존중되는 삶의 한 방식이었다. 이러한 연구 결과를 놓고 볼 때, 독립, 참여 등과 같은 개념으로 노인의 사회적 지위를 높이려는 최근의 정책은 여전히 노인의 관점을 충분히 반영하고 있지 못함을 보여주었다.

• 대한화학회지
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• 제62권3호
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• pp.214-225
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• 2018

본 연구에서는 우리나라 과학과 교과서에서 열과 열에너지 용어를 어떻게 정의하고 어떤 의미로 사용하고 있는지, 그리고 과학의 영역별로 이 용어들의 사용 의미에 차이가 있는지 알아보고자 하였다. 이를 위해 2009 개정 교육과정에 의한 초 중 고 과학과 교과서 52권의 내용을 분석하였다. 열 용어의 정의는 중학교 과학(1)과 고등학교 물리 I, II 교과서에서 제시되는데, 대부분의 교과서가 열을 "온도 차이에 의해 이동하는 에너지(유형 I)"로 정의하였고 물리 I 교과서 1종에서만 "온도 차이에 의한 에너지의 이동(유형 II)"으로 정의하였다. 열에너지 용어의 정의는 대체로 중학교 과학(2)와 고등학교 물리 I 교과서에 제시되는데, 물리 I 교과서는 "분자 운동 에너지(유형 III)"로 정의하였지만 과학(2) 교과서에서는 유형 I 또는 "물체의 상태나 온도를 변화시키는 에너지(유형 IV)"로 정의하였다. 교과서 본문 서술에서 열 용어는 주로 유형 I 또는 유형 III의 의미로 사용되었고, 열에너지 용어는 주로 유형 III의 의미로 사용되었으나 고등학교 물리와 화학 교과서에서는 유형 I의 의미로 사용되기도 하여 열과 열에너지 용어를 혼용하고 있었다. 과학의 영역별로 보면 열과 열에너지 용어를 물리와 화학에서는 주로 유형 I과 유형 III의 의미로 사용하였고, 생명과학과 지구과학에서는 주로 유형 III의 의미로 사용하여 영역별로 차이가 있었다.