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A study on simple nursing activities for the registered nurses and nurse aides in the hospital (단순간호활동에 관한 간호사 및 간호조무사의 태도조사연구)

  • Lee Jung-Hee
    • Journal of Korean Public Health Nursing
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    • v.4 no.1
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    • pp.37-55
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    • 1990
  • Every country in the world has been trying to expand the basic health right for the peoples as W.H.O has established the goal 'health for AU' by the year of 2000. Related to this goal, our government authority has establish the policy 'the insurance of health for all' into effect from July 198\). Recently hospitalshave been making a ceaseless effort for the plan for the rationalization of its management the academic World is making it a subject of discussion by doing the secure of manpower at a resonable level and the increase of productivity by the manpower. As a result of the efforts the study was established to secure the numbers of nursing manpower at a resonable level and use the unskilled persons at the utilizing field and seek the possible area of their activity for more efficient service through the investigation of ablity of simple nursing activities of regiestered nurses and nurse aides for rational function according to the educational levels and talents. The method of study was established by the registered nurses and nurse and nurse aides(R.N 229, N.A 226) who are working in 15 hospitals with over 200 beds. This surrey was conducted from Mar 29, 1989 to April 8, 1989. The method to test the degree of importance, difficulties, and the abillity of performance of a simple nursing activities was classified into 35 activities on the basis of references on this field. The degree of importance was composed from point l(Not so important) to 5(Very important). the degree of difficulties. was composed as follows; very easy - Point 1 very difficult and complicated - Point 5. and the ability of performance was composed from point 1 to 5. The materials gathered through the survey were analyzed with frequency, mean standard deviation, percentage. t-test, Anova, pearson's coefficient of correlation, stepwise multiple regression. factor analysis, discriminant analysis. The obtained results are summarized as follows: 1. The recognition values of the simple nursing activities of each group of registered nurse and nurse aides show; The degree of importance; 4.04 and 4.26 The degree of difficulties; 2.72 and 2.94 The ability of performance; 2.07 and 2.38 The brief summary shows there are little differences between who two groups the simple nursing activities turned out to be easy and simple work. 2. Regardless of the degree of importance, and difficulties, the ability of performance the important in fluencing of the degree of the simple nursing activities between the registered nurses and nurse aides was the order of educational level, hospital career, working career in wards and ages of the registered nurses and ages and hospital creer of nurse aides. The result was that the simple nursing activities could easily be familiar through the training of their working environment and period of experience. 3. Among the 35 simple nursing activities the items capable of resonable entrusting to the nurse aides are 5 that is helping bed-bathing, 8itz Bath, using bed pan, care while delivering patient, accompaying patient when visitor's check. There wasn't and differences between RN and nurse aides in performing the above 5 items. In anywhere. so we can say obviosuly that this nursing activities should be performed under the nursing system of which chief of nurse are supposed to supervise nurse aides as a possible function to be entrusted. In view of the above mentioned results, therefore, this partial functional job of the simple nursing activities can able be entrusted to the nurse aides through the regular training course. In case of these functional activities could be entrusted under, the responsibility of registered nurse, we can able suggest to for that there are the following advantages: 1.. In the nursing activities-affairs, the qualified guarantee of the nursing services can be kept and increased or promotoed with accommodation of the required nursing service and roles being expanded presently. 2. In the productivity of the hospital manpower, therefore, we have comt to view and consider in favourly that when an automational administration times would be come in the near future time to hospital affairs as a reality, to utilize the existing nures aides is better rather than investing so as to develop the other source manpowers or seek its for the efficient business management in the operational strategy or its policy.

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Effect of Thresher Drum-Speed on the Quality of the Milled Rice (탈곡기의 급동 속도가 도정 손실에 미치는 영향)

  • 정창주;고학균;이종호;강화석
    • Journal of Biosystems Engineering
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    • v.4 no.2
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    • pp.10-24
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    • 1979
  • It is understood that drum speed of threshers and the moisture content of paddy grains to be threshed, respectively, have a signific:mt effect upon rice recoveries. Threshing under an increased drum speed would give a high performance rate, which is the general practice in custom work threshing in association with the use of semiauto-t hreshers. In the connection, however, it may result in the promotion of grain cracks and brokens of the rice product after milling. No reference or determination for an opti mum drum speed of the thresher is made available for various grain moisture contents at the time of the threshing operation and for different rice varieties especially for the Tongil rice varieties. This study was Conducted to find out and determine effects of the drum speeds on grain losses. The grain loss was quantified in terms of recovery rates of rice grains after treatments. Samples of each of all treatments were taken from the grain sampling plate placed in the grain conveyor of threshers. The grain sample plate was specially provided for this experiment. The brown-rice, milling, and head-rice recJveries were tes ted in the laboratory mill, respectively. Two rice varieties, Akibare and Suweon 251, each with five levels of different moist\ulcornerure contents at harvest and six levels of different drum speeds of threshers, were selected and used for treatments in this experiment. Two conditions of materials were tested in the thresher. One condition was to thresh the experimental material immediately after cutting, referred to as the wet-material thr eshing in this study. The other was to thresh the experimental :material, dried to contain about 15-16 percent of the grain moisture under the shocking operation. This is referred to as the dry-material threshing in this study. In additioon, field measurements for the grain moistures and drum-sdeeds under actual operation practices of the traditional field threshing, were conducted with a view to comparing with results of the experimental treatments. The results of the study may be summarized as follows: 1. For threshing treatments of Japonica-type rice variety (Akibare) , the effect of drum speeds and levels of grain moisture at cutting upon brown-rice, milling, and head-rice recoveries were found statistically significant. No significant difference in these recovery rates was noticed regardless of whether the material was threshed right after cutting or after drying by the shocking operation. 2. For the Tongil-sister rice variety(Suweon 251), milling recovery for the varied drum-speed and the grain~moisture level at cutting was found statististically significant. Th milling recovery was much significant when associated with the wet-material thres\ulcornerhing compared to the dry-material threshing. 3. The optimum peripheral velocity to be maintained at the edge of teeth on the thr\ulcorneresher drum was determined and may be recommanded as that of about 12 to 13 meters per second in view of the maximum recovery rate of the milled rice. 4. The effect of the drum speed on the qualitative loss of the milled rice was much greater in the case of the Tongil variety than Japonica. This effect was also greater by the wet-material threshing than by the dry-material threshing. Therefore, to apply the wet-material threshing operation for the Tongil variety, in particular, it should be very important to introduce the kind of threshing technology which would maintain the drum speed at optimum. 5. A field survey for the actual drum speed of threshing operations for 50 threshers indicated that average peripheral velccity was 12.76m/sec., and that the range was from 10.50 to 14.90m/sec. Approximately, more than 30% of the experimented and measured threshers were being operated at speeds which exceeded the optimum speed determined and assessed in this study. Accordingly, it should be highly desirable and important to take counter-measures against these threshing practices of operational overspeed.

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Effect of Thresher Drum-Speed on the Quality of the Milled Rice (탈곡기의 급동 속도가 도정 손실에 미치는 영향)

  • Chung, Chang Joo;Koh, Hak Kyun;Lee, Chong Ho;Kang, Hwa Seug
    • Journal of Biosystems Engineering
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    • v.4 no.2
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    • pp.9-9
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    • 1979
  • It is understood that drum speed of threshers and the moisture content of paddy grains to be threshed, respectively, have a signific:mt effect upon rice recoveries. Threshing under an increased drum speed would give a high performance rate, which is the general practice in custom work threshing in association with the use of semiauto-t hreshers. In the connection, however, it may result in the promotion of grain cracks and brokens of the rice product after milling. No reference or determination for an opti mum drum speed of the thresher is made available for various grain moisture contents at the time of the threshing operation and for different rice varieties especially for the Tongil rice varieties. This study was Conducted to find out and determine effects of the drum speeds on grain losses. The grain loss was quantified in terms of recovery rates of rice grains after treatments. Samples of each of all treatments were taken from the grain sampling plate placed in the grain conveyor of threshers. The grain sample plate was specially provided for this experiment. The brown-rice, milling, and head-rice recJveries were tes ted in the laboratory mill, respectively. Two rice varieties, Akibare and Suweon 251, each with five levels of different moist?ure contents at harvest and six levels of different drum speeds of threshers, were selected and used for treatments in this experiment. Two conditions of materials were tested in the thresher. One condition was to thresh the experimental material immediately after cutting, referred to as the wet-material thr eshing in this study. The other was to thresh the experimental :material, dried to contain about 15-16 percent of the grain moisture under the shocking operation. This is referred to as the dry-material threshing in this study. In additioon, field measurements for the grain moistures and drum-sdeeds under actual operation practices of the traditional field threshing, were conducted with a view to comparing with results of the experimental treatments. The results of the study may be summarized as follows: 1. For threshing treatments of Japonica-type rice variety (Akibare) , the effect of drum speeds and levels of grain moisture at cutting upon brown-rice, milling, and head-rice recoveries were found statistically significant. No significant difference in these recovery rates was noticed regardless of whether the material was threshed right after cutting or after drying by the shocking operation. 2. For the Tongil-sister rice variety(Suweon 251), milling recovery for the varied drum-speed and the grain~moisture level at cutting was found statististically significant. Th milling recovery was much significant when associated with the wet-material thres?hing compared to the dry-material threshing. 3. The optimum peripheral velocity to be maintained at the edge of teeth on the thr?esher drum was determined and may be recommanded as that of about 12 to 13 meters per second in view of the maximum recovery rate of the milled rice. 4. The effect of the drum speed on the qualitative loss of the milled rice was much greater in the case of the Tongil variety than Japonica. This effect was also greater by the wet-material threshing than by the dry-material threshing. Therefore, to apply the wet-material threshing operation for the Tongil variety, in particular, it should be very important to introduce the kind of threshing technology which would maintain the drum speed at optimum. 5. A field survey for the actual drum speed of threshing operations for 50 threshers indicated that average peripheral velccity was 12.76m/sec., and that the range was from 10.50 to 14.90m/sec. Approximately, more than 30% of the experimented and measured threshers were being operated at speeds which exceeded the optimum speed determined and assessed in this study. Accordingly, it should be highly desirable and important to take counter-measures against these threshing practices of operational overspeed.

On the (Un-)Possibility of a Labor Film in the Early Period of Democratization -A Study of Guro Arirang (민주화 초기 노동자 영화의 (불)가능성 -<구로아리랑> 연구)

  • Oh, Ja-Eun
    • Journal of Popular Narrative
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    • v.26 no.4
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    • pp.9-41
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    • 2020
  • Park Jong-won's debut film "Guro Arirang," based on a short story of the same title by Lee Moon-yeol, is the first commercial film to deal with labor struggles from a worker's point of view in the wake of the 1987 democratic movement, and a pioneering work in terms of representing female workers the Korean cinema has traditionally turned away from. In this film Park Jong-won tried to win the sympathy of the middle class for labor movement in spite of the red scare which still stood firm in the Korean society at that time. To convey its progressive message in a form acceptable to the middle class public, the film portrays labor issues in the light of universal humanity and ethics, not in terms of class hostility or struggle. Park Jong-won calls this point of view "common sense of normal people" and emphasizes its universality and objectivity. This study critically examines the cinematic strategies to deal with labor issues in a form acceptable to the public in a conventional and commercial film and the ideological implications of the "common sense of normal people" reflected in such strategies. The first chapter of the study reveals that the film destroys the irony of the original story and reduces the complex constellation of the characters to the conflict between pure good and evil, creating a melodramatic composition in which the good falls victim to evil. The tragedies suffered by the workers in the film are of course intended to arouse the audience's strong sympathy and solidarity with them. The second chapter shows that the film's various scenes and episodes converge on the them of compassion and grief, and are mostly based on cultural and real experiences and events that caused great public sensations at that time. Especially in the last decisive scene of the movie, the memory of the June 1987 uprising is strongly recalled. So "Guro Arirang" can be seen as a patchwork of proven cases of compassion and grief. The third chapter examines the implications of the scene where the workers turn back demands for wages and put the issues of human treatment and trust to the forefront at the crucial moment of their struggle. It appeals to universal moral values and sentiments that everyone has to acknowledge and removes the political dimension from the workers' campaign. While the film tends to become a pure story of humanity marginalizing irreconcilable conflicts of class interest, the workers fall to the position of passive victims who can be deeply sympathetic on the one hand, and on the other, are idealized as leaders with noble attitude keeping themselves aloof from the hard reality. As a result, the movie loses its realistic ground and weakens its narrative probability. The scenes reminiscent of the 1987 uprising which evoke the solidarity between working and middle class fail to integrate harmoniously into the whole story of the film and remain only as fragmentary parts of the patchwork of compassion and grief.

The Landscape Meaning and Literary Group Culture Carved in Danguedae and Samgaeseokmun of Imshil (임실(任實) 단구대(丹丘臺)와 삼계석문(三溪石門)에 새긴 의미경관과 단구구로회(丹丘九老會)의 아회(雅會)문화)

  • Lee, Hyun-Woo;Lee, Jung-Han;Rho, Jae-Hyun
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.29 no.4
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    • pp.170-181
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    • 2011
  • This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.

An Introduction to the Study of the Outlook on Highest Ruling Entity in Daesoonjinrohoe (I) - Focusing on Descriptions for Highest Ruling Entity and It's Meanings - (대순진리회 상제관 연구 서설 (I) - 최고신에 대한 표현들과 그 의미들을 중심으로 -)

  • Cha, Seon-keun
    • Journal of the Daesoon Academy of Sciences
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    • v.21
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    • pp.99-156
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    • 2013
  • This paper is to indicate research tendencies of faith in Daesoonjinrihoe and controversial points of those, and to consider the outlook on Sangje after defining it as theological understanding and explanation for Gu-Cheon-Sang-Je (High-est ruling Entity that is the object of devotion in Daesoon-jinrihoe). As the first introduction to the work, various descriptions for Sangje are arranged and the meanings of those are analyzed. In brief, first, the name of Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, expresses the fact that the authority of Sangje (the Supreme Entity) is exposed by spatial concept Sangje dwells in Ninth Heaven. This fact can be compared with the doctrines Allah in Islam and Jehovah in Christianity each are dwelled in Seventh Heaven. And the name shows Sangje is the ruler who reigns over the universe by using yin and yang. Second, the name, Gu-Cheon-Eung-Won-Nweh-Seong-BoHwa-Cheon-Jon, is imported from China Taoism because it has been in Ok-Chu-Gyeong (the Gaoshang shenlei yushu). But in fact it's root is in Korea because Buyeo and Goguryeo, the ancient Korean nations, have the source of the name. While the name is not the Supreme Entity in China Taoism, it is the Supreme Entity in Daesoonjinrihoe. This fact is a important difference. Third, arbitrarily or not, the name, Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, is put on the image of 'resolution of grievances'. The reason is that many peoples in Korea and China has called the name for about 1,000 years ago to help their fortunes and escape predicaments. Forth, not only Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon but also the name, Three Pure Ones and Ok-Cheon-Jin-Wang (Yuqingzhenwang) in China Taoism used as the Highest ruling Entity in Daesoonjinrihoe. But the relations between three Pure Ones and Ok-Cheon-Jin-Wang and Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon in Dae-soonjinrihoe are different from that in China Taoism. Fifth, Sangje is associated with the Polaris divinity of Tae-Eul, view on God in Oriental Cosmology. The description Tae-Eul as well as Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon is indicated Sangje is linked to the faith of Buyeo and Goguryeo. Sixth, Sangje is not only Mugeuk-Sin (The God of The Endless) who supervise the Endless but also Taegeuk-Ji-Cheon-Jon (The God of The Ultimate Reality) who supervise the Ultimate Reality. These descriptions directly display the fact Sangje is a creator. Seventh, in case explaining Sangje, the point of view is necessary that grasps the whole viewpoints Sangje 'was' Hidden God(deus otiosus) and 'is' Unhidden God after Incarnation. Eighth, Sangje is Cheon-Ju in Donghak, but different from that. Cheon-Ju in Donghak has both transcendence and immanence in tightrope tension, but Cheon-Ju in Daesoonjinrihoe emphasize transcendence than immanence. That difference is the result of the fact Cheon-Ju in Donghak was a being having revealed a man and Cheon-Ju in Daesoonjinrihoe was a being having incarnated after revealing a man. Ninth, Sangje is Gae-Byeok-Jang who is the manager of the transforming and ordering the Three Realms of the World by the Great Do which is the mutual beneficence of all life and Hae-Won-Sin who is the God of resolution of grievances.

Analysis of Consciousness and Model on Land for the Another use After Quarrying (채석장의 부지 활용에 대한 의식 및 모델 분석)

  • Park, Jae Hyeon
    • Journal of Korean Society of Forest Science
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    • v.101 no.3
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    • pp.387-394
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    • 2012
  • The study was conducted to develop an effective forest resources use models for an alternate use of abandoned quarry by an attitude survey. According to the result of survey, a pessimistic view due to dust, noise pollution, and forest damage was 5% higher than an affirmative view by economic benefits from the development of quarry. The 42% of the respondents preferred the alternate use of abandoned quarry and the 25% of the respondents wanted an art and cultural space. The optimum size of alternate use was 5-10 ha (43%) with the requirement of nearby residents (32%). According to the SWOT analysis for abandoned quarry, the strength factors were an effective use of land, the content development of modern industrial inheritance + cultural and art fusion, attraction for nearby city and visitors, a harmony of beauty landscape and clean environment, and a sustainable increase of domestic and foreign visitors with the 5-day-work week. The opportunity factors were the improvement of traffic networks through KTX and local highway, the creation of the new growth engines with the establishment of artistic creation belts, the providing of unique cultural and art space through grafting of tour and education, the creation of local income through stone processed goods, and the vitalization of local development through eco-city. The weakness factors were a psychological remoteness and backwardness, and the weakness of staying tour infra. The threat factors were a poor financial support for sustainable development in nearby quarry and a modify of legal and institutional system for the alternated use of abandoned quarry. The developed restoration models for the alternate use in abandoned quarry are classified to a sculpture park, a waterfall and lake park, a rock-climbing, a sports park + forest park, a native botanical garden, a culture and art park, a complex park, a water storage site, a water storage site to extinguish forest fire, a geriatric hospital, an agricultural facility, and a school site types etc. The results suggest that the alternate use in the abandoned soil and stone quarry is needed to establish facility use models with consideration of user's preference.

A Study on the Setting Process and Formational Characteristics of the Seonyu Eight Scenic in Gogunsan Islands (고군산 선유팔경(仙遊八景)의 설정과정과 집경(集景) 특성)

  • Jung, Woo-Jin;Hwang, Guk-Woong
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.37 no.4
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    • pp.32-50
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    • 2019
  • The present study examines the circumstances around the establishment of the Seonyu Eight Scenic Spots (仙遊八景) in Gogunsan Islands and the characteristics of the landscape of each viewing point. The study conclusions are as follows. First, since the scenic spots were first established in 1969, their content and sequences have been changed several times, and their names have also been changed to some extent. Until the 1970s, these scenic spots did not have official names for them and were often specified as 'Gogunsan Eight Scenic Spots', and excluded 'the Musan Twelve Peaks (巫山十二峰)'. In addition, viewing points of the eight scenic spots varied across periods. This suggests that, for the early form of Seonyu Eight Scenic Spots, the picturesque scenery of Gogunsan Islands, and Seonyudo Island in particular, was chosen, while eight scenic spots in its vicinity were regarded. Second, the Seonyu Eight Scenic Spots of the early 2000s, which has all eight scenic spots of now, follows the nomenclature of the traditional eight scenic spots by specifying the sequence number with a refined name in four syllables. Its first scenic spot was Mangju Waterfall (望主瀑布) and its eighth scenic spot was Seonyu Sunset (仙遊落照); currently, the first scenic spot is Seonyu Sunset and the second scenic spot is Mangju Waterfall. Such change in the sequence of viewing points resulted from differences in representative landscape resources between the periods. Third, the lack of structure and finesse due to continuous changes is directed related to the identity issue of the Seonyu Eight Scenic Spots. Above all, it is unclear by whom and when Seonyu Eight Scenic Spots was established, and there are clear traces of following the eight scenic spots in the neighboring areas such as Okgu (沃溝) and Impi (臨陂)'s Eight Scenic Spots. Moreover, it is evaluated to have an unrefined, incomplete structure due to the lack of clarity in the knowledge and information about viewing objects, when to view, and historical and cultural background. Fourth, the first scenic spot, Seonyu Sunset, has the image that dominates the entire Eight Scenic Spots. The temporary landscape, the sunset, became the best view because it was perceived as the entirety of the landscape created by the fusion of the beautiful natural elements of Seonyudo Island. Therefore, there is ample room for raising the value of other landscape resources of Gogunsan Islands by utilizing the existing perception of exploring the entire landscape of Seonyudo Island and Gogunsan Islands starting with Seonyu Sunset. This likely requires additional work to imbue each viewing point with identity and completion.

Quest of Wang Yak-heo(王若虚)'s Theories of Poetry - With a focus on Three Volumes of 「Talks on Chinses Poetry」 among "the Collected Writings of Wang Yak-heo"(滹南遺老集) (王若虚的詩論探究(왕약허의 시론 탐구) - 以《滹南遺老集》中的《詩話》三卷爲主(『호남유로집』 중 「시화」 3권을 중심으로) -)

  • Jang, Yung-Ki
    • (The)Study of the Eastern Classic
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    • no.34
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    • pp.207-224
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    • 2009
  • This research is a quest of theories of poetry of Wang Yak-heo who was a literary critic during Chin(金) dynasty in ancient China. Wang Yak-heo left a fine piece of work, dubbed ${\ll}$Honam Yuro Jib${\gg}$ and, in this paper, the author closely reviewed the theories of poetry that is appeared, especially, in the three volumes of ${\ll}$Talks on Chinese Poetry${\gg}$ among the collections of Wang's poetry criticism. In particular, the author investigated the positive and negative aspects of Honam's commentaries on the works by Chinese poets, including his principles of poetics, creative skills, and practical criticism, etc. Wang Yak-heo has not been known much in the history of Chinese literary thoughts, however, his theory of criticism, especially, among the talks on Chinese the works by Chinese poets, his literature criticisms establish unique and distinctive point of views. Wang Yak-heo's poetics, more than anything else, valued nature, meanings, truth, and contents therein. He exhibited realistic view of literature. Meanwhile, he analyzed the methods of expression by Du Bo(杜甫, pronounced, "Du Fu" in Chinese), So Sik, also known as So Dong Pa (蘇軾, Su Shi or 蘇東坡, Su Dong Po in Chinese), and Hwang Jeong-gyeon(黃庭堅, Huang T'ing-chien), and highly evaluated the realistic poems written by Du Bo, Baek Geo-I (白居易, pronounced, "Bai Juyi" in Chinese), and So Sik. Also, he opposed to formalism or externality, however, he never made light of formality of poetry. In his comments on the works by Chinese poets, he highly evaluated the poems sung by So Sik and Beek Geo-I, in the mean time, however, he criticized their works without hesitation. Having set up his own unique criteria for critique, Wang didn't accept other opinions in a seemingly illogical manner, and he presented what he thoughts and other different points of view from others. Specifically, he attached great importance to whether or not modification of words and phrases, grammar, and whole context were congruent to one another and had been well harmonized. However, in his poetics, Wang was so wrapped himself in reasonableness or rationality, he analyzed each and every word in great detailed manner, as the result, he sometimes didn't read the sentiment or mood that the writers intended to express through poems. He excessively restricted himself to the words and phrases, so that he was not able to realize natural emotions and joy of imagination that were presented in the poems, and, in the end, this brought about adverse effects to the poet's thought.

The style of life shown by Elder Lee Sang-dong through the encounter between Confucianism and early Protestantism (이상동 장로가 유교와 초기 개신교 만남으로 보여준 삶의 양식)

  • Kwang Deok Ahn
    • Journal of Christian Education in Korea
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    • v.78
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    • pp.153-189
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    • 2024
  • This study sought to find the characteristics of the Protestant faith that emerged during the early missionary work of Korean Protestants in the Andong region of Gyeongsang Province, where Confucianism was developed. In the early days of Korean Protestantism (1905-1935), it focused on the life and lifestyle of Elder Lee Sang-dong, a nobleman with a background in Toegye Confucianism, who converted from Confucianism. Elder Sang-dong Lee's life and journey of faith can be illuminated and the implications can be connected through the theology of the faith community by Christian education scholar J. h. Westerhoff III. Westerhoff viewed Christian education as forming the values and worldview of individuals in the community while the faith community adapts to society and culture. Westerhoff's view of Christian education is that these values appear as a way of life within social and cultural processes, and this life helps to reveal various aspects of life based on different environments. As Sang-dong Lee began reading the Bible, he came to believe in Jesus and accepted the worldview of the Bible. The values o f the Bible accepted in this way opened up a world view shown by the Christian Bible rather than Confucian Toegye Neo-Confucianism in the encounter between Confucianism in the late Joseon Dynasty and early Protestant church history. Thus, he lived the lifestyle of a believer who put the words of the Bible into practice in the life of a Confucianism nobleman. He founded the Posan-dong Church and started a church with a martyrdom faith community. He was the first in Andong to sing the March 1st Independence Movement on his own, advocated the Korean Independence Movement, liberated slaves and demonstrated the equality movement, and established new education at DeoksinSeosuk. By implementing it, it faithfully fulfilled its role as a teacher of the enlightenment movement and catechesis. In the early days of Korean Protestantism, Lee Sang-dong, a layman who held the office of elder rather than a minister in an institutional church, is a practical example of the values and lifestyle shown through the encounter between Confucianism and Protestantism in the Andong region, the stronghold of Confucianism. It can be seen as providing deep insight in modern church history and from the perspective of Christian education.