• The Journal of Art Theory & Practice
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• no.8
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• pp.33-58
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• 2009

This paper examines four genre paintings on the subject of child education by Jean-Baptiste-Sim${\'{e}}$on Chardin(1699-1779). The Governess, The Diligent Mother, Saying Grace, and The Morning Toilette garnered critical attention after they were exhibited in the Salon from 1739 to 1741. After the exhibition, the paintings were made into prints and frequently sold to members of the bourgeois class in Paris. The iconographical details of Chardin's genre paintings have, thus far, been compared to Dutch genre pictures of the seventeenth century. Further, most studies conducted on Chardin's paintings focus on formal analysis rather than the historical and social contexts. Through attempting social-contextual readings of Chardin's educational series, this paper argues that the significance of Chardin's painting series of child education lies in his representation of the ideal French bourgeois family and the standard of early childhood education in the eighteenth-century French Enlightenment period. In each of the four child education paintings, Chardin depicted a mother with children in a domestic space. Even though this theme derives from traditional Dutch genre paintings in the seventeenth century, the visual motifs, the pictorial atmosphere and the painting techniques of Chardin all project the social culture of eighteenth century France. Each painting in the child education series exemplifies respectively the attire of a French gentlemen, the social view on womanhood and the education of girls, newly established table manners, and the dressing up culture in a 'toilette' in eighteenth century France. Distinct from other educational scenes in previous genre paintings, Chardin accentuated the naive and innocent characteristics of a child and exemplified the mother's warmth toward that child in her tender facial expressions and gesturing. These kinds of expressions illustrate the newly structured standard of education in the French Enlightenment period. Whereas medieval people viewed children as immature and useless, people in the eighteenth century began to recognize children for their more positive features. They compared children to a blank piece of paper (tabula rasa), which signified children's innocence, and suggested that children possess neither good nor bad virtues. This positive perspective on children slowly transformed the pedagogical methods. Teaching manuals instructed governesses and mothers to respect each child's personality rather than be strict and harsh to them. Children were also allotted more playtimes, which explains the display of various toys in the backgrounds of Chardin's series of four paintings. Concurrently, the interior, where this exemplary education was executed, alludes to the virtue of the bourgeois's moderate and thrifty daily life in eighteenth century France. While other contemporary painters preferred to depict the extravagant living space of a French bourgeoisie, Chardin portrayed a rather modest and cozy home interior. In contrast to the highly decorated living space of aristocrats, he presented the realistic, humble domestic space of a bourgeois, filled with modern household objects. In addition, the mother is exceptionally clad in working clothes instead of fashionable dresses of the moment. Fit to take care of household affairs and children, the mother represents the ideal virtues of a bourgeois family. It can be concluded that the four genre paintings of child education by Chardin articulate the new standards of juvenile education in eighteenth century France as well as the highly recognized social virtues between French bourgeois families. Thus, Chardin's series of child education would have functioned as a demonstration of the ideal living standards of the bourgeois class and their emphasis on early childhood education in the French Enlightenment period.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.121-155
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• 2015

The purpose of this article is to study on the comparative relationship between mutual cooperation of the Dae-soon thought of Dae-soon jinrihoe and Shinnyo thought of Shinjo Ito. Dae-soon thought focuses on outspreading virtues and enlightenment teaching based on the saying of Jeong-san Sang Jae's Mutual cooperation without any grudge. According to the Buddha's nature thought of Shinjo Ito, 'Dharma kāya resident' is the source of touching upon buddhahood. The Shinyo-en is an outward manifestation of their deep resolve to help others by cultivating spiritual faculty and mind session. First, we can find the virtue action theory in the mutual cooperation of Dae-soon thought and the virtue nature theory in the Shinnyo thought of Shinjo Ito. From the perspective of comparative relationship, it was Jeong-san Sang Jae who laid foundation for the Posterior Grand Renewal. His idea is that the universe should be completed through the mutual communication between the earth and men following the Posterior Grand Renewal. It was Kyodoin-sama who laid the foundation for identifying the place Shinchoji was established. It was at the time that the power we call bakku-daiju as transversality and Shinnyo spiritual faculty were perfected through Shindoin-sama's passing. Second, based on Jeon-kyungn or Dae-soon Ji Chim, outspreading virtue is to awaken mutual cooperation without any grudge and the enlightenment teaching to practice according to mutual cooperation principle without any deceit toward one's own self. No deceit toward one's own self is to be sincere, to be respectful and to be faithful in Jeong-san Sang Jae. In the different context of Mahayana Buddhism, we can be aware that the immortal resident immortal of Dharma kāya is the source of permanent bliss in the Mahāyāna Mahāparinirvāṇa Sūtra' From the perspective of comparative relationship to pray toward Jeong-san Sang Jae and to participate in the Posterior Grand Renewal is to take part in Cheonji-Gongsa. It is a similar phenomena to be reflected suchness reality before the three personifications of buddhahood and the Shinnyo Stupa is the same meaning as meeting the ever present Buddha. Both of them, they focus to find religious altruism from real possibilities of mutual support. They argue that to dispense with altruism is to dispense with Sang Jae or Dharma for the divine transformation of human possibilities Third, Everybody possesses unique and wonderful abilities to be unified with Jeong-san Sang Jae. If we seek happiness by trying to get by without making much of an effort to take part in CheonjiGongsa, it will be difficult to attain the harmony and peace of mankind with outspreading virtues and enlightenment teaching. In the 'Mahāyāna Mahāparinirvāṇa Sūtra' tells us 'all sentient beings have Buddha nature' that could be the possibility to the fulfillment of buddhahood in the spiritual practice. From the comparative relationship, we can strive with open hearts and minds, in efforts that benefit others, and in ways we can work together to build a word of joy in which everyone can have an opportunity to cultivate spiritual faculty. This is based on mutually beneficial voluntary focused our principles into practice the spirit to build a mind session of Shinnyo as the civic clean precepts of 'Mahāyāna Mahāparinirvāṇa Sūtra'. Fourth, the disciples of Jeong-san Sang Jae are encouraged to acquire the Mutual cooperation manner of being considerate. It is important to accumulate virtue action by daily effort. It is the contrast to awaken virtue nature by daily practice. The Buddha's nature thought of Shinjo Ito is based on the thought of Mahāyāna Mahāparinirvāṇa Sūtra. It can be supported by the Shinnyo parents and the two Dojis to build a world of joy as the light dharma descending and the emphasis of Tathatā spiritual faculty. It's not that we can't do something we haven't attained a higher spiritual level. What counts is our continuos effort, act so we can cultivate our spiritual faculty through the way of mind session.

• BMB Reports
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• v.42 no.7
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• pp.393-400
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• 2009

High-density lipoprotein (HDL) is a proven biomarker for the monitoring of changes in antioxidant and anti-inflammation capability of body fluids. The beneficial virtues of HDL are highly dependent on its lipids and protein compositions, and their ratios. In normal state, the HDL particle is enriched with lipids and several HDL-associated enzymes, which are responsible for its antioxidant activity. Lower HDL-cholesterol levels (<40 mg/dL) have been recognized as an independent risk factor for coronary artery disease, as well as being a known component of metabolic syndrome. Functional and structural changes of HDL have been recognized as factors pivotal to the evaluation of HDL-quality. In this review, I have elected to focus on the functional and structural correlations of HDL and the roles of HDL-associated apolipoproteins and enzymes. Recent clinical applications of HDL have also been reviewed, particularly the therapeutic targeting of HDL metabolism and reconstituted HDL; these techniques represent promising emerging strategies for the treatment of cardiovascular disease, for drug or gene therapy.

• Proceedings of the Korean Society for the Gifted Conference
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• 2005.11a
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• pp.27-32
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• 2005

As humanity embarks on its learning journey in the 21st century, education needs to take on new dimensions. This discourse focuses on the essentials of what educators could do to promote creative development in young gifted and talented students.Current practices in Singapore's Gifted Education Programme are shared. Future possibilities of educating the young gifted studentson their creative attributes like Piirto's 7 Is, brain functions, energy levels or intensities, volition, virtues and other personal and interpersonal skills will be explained. Gifted students are the captains of their own ships, the pilot of their own planes. Teaching them about their creative potential is the first step in awakening their consciousness from within. It is up to them to decide to become more creative with support from parents and teachers thereafter.

• Proceedings of the IEEK Conference
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• 1998.06a
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• pp.149-152
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• 1998

A synchronization is very important element not only wire communication but also wireless communication. A synchronous oscillator(SO) is a network which synchronizes, tracks, filter, amplifies and divides (if necessary) in a single process. The coherent phase synchronous oscillator(CPSO) is created by adding two external loops to the SO. The CPSO ratains all virtues of a SO while providing coherency throughout the tracking range. This paper has applied a clock recovery of GPS signal using CPSO.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.1-55
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• 2015

Haewonsangsaeng(解冤相生; the resolution of grievances and mutual beneficence) along with sininjohwa(神人調化; harmonious union of divine beings and human beings) belongs to the mid-stage of the Four Tenets. Thus, it is a core factor to achieve creative conjunction of the virtues of yin and yang and realization of the Dao in the world. It is very significant that Daesoonjinrihoe includes haewonsangsaeng in its dogma. Daoism has focused on the resolution of grievances with haewonseokgyeol(解怨釋結) from the beginning of its foundation. Haewon(解冤; the resolution of grievances) is the important matter which Chinese Daoism has paid attention to. This study compares the similarities and differences between Haewon thoughts of Daesoonjinrihoe and Daoism in order to help promote communication of Korean and Chinese culture.

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.

• The Journal of Dong Guk Oriental Medicine
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• v.6 no.1
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• pp.129-136
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• 1997

We inquired into tile origins, pathologies, theraphies and prescriptions of Jungpung(中風) especially on the ground of Keokchiyeron(格致餘論) Dangeosimbub(丹溪心法) written by JuJinHyoung(朱震亨) as medical books, from this study we could get that conclusions. 1. According to special feature of the theroies of JuJinHyoung's(朱震亨) Jungpung(中風) he thought pathologies of Jungpung(中風) as "sub seong dam dam seong yeol yeol seong pung 濕生痰痰生熱 熱生風" through studying stress on regional characteristics and thought much of dam(痰) as one of major elements of internal causes. 2. He suggested chi-dam(治痰) in the first place in the treatment of Jungpung(中風) and emphasises the treatment using Succus Pyllostachyos(竹瀝), waterly extracted Rhizoma Zingiberis(薑汁) in that they had the virtues of sodam-ganghwa(消痰降火), geo-gyeongrak(開經絡), haeng-heolgi(行血氣) 3. He treated differently whether a man in fat and thin, and have right or left hemiplegia, but he prescribed herb-medications on the principle that that medications should have the virtues of chi-dam(治淡).

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.7
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• pp.529-538
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• 2017

This study examines the effects of reading and story sharing through fairy tales on young children's character development in their role play using natural materials. To achieve this, 40 5-year-old children at early childhood educational institutes in Daejeon were tested 16 times for 8 weeks. The results were as follows. First, their role plays using natural objects through reading and talking had a positive effect on their personality cultivation. Second, there was no experimental difference in their prudence and filial piety of basic behavioral items, but their cleanliness and patience were proven effective in the experiment. Third, all their justice, conscience and service indicating their sociality-related friendship, kindness, gentleness and morality were proven effective in the experiment, which their role plays using natural objects through reading and story sharing through fairy tales had an educational effect on improving their sociality and morality through peer interaction. This suggests that their mind to improve social virtues with an exchange of emotions, particularly, treat natural role play in a friendly way, their public promises to cherish life, and their ethical virtues to obey the rules in the process of consideration, appreciation, understanding and help through mutual communication and cooperation in forest experience activities are very effective from an educational perspective.

• Korean Journal of Childcare and Education
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• v.9 no.2
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• pp.285-309
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• 2013

The purpose of this study was to examine the courage of infant & toddler teachers during their care for infants and toddlers in an effort to shed light on the courage of teachers, which has been overlooked so far. It's specifically meant to raise awareness of the necessity of courage as one of virtues that teachers should have to provide quality care. The subjects in this study were four selected infant & toddler teachers at a childcare center. Data were gathered during a 12-week period of time from June to August, 2012, by having in-depth interviews with the teachers. After the collected data were analyzed, the courage that teachers had was categorized into three: being unsparing of oneself, acting according to conscience and sticking to principles, and raising and caring. As for the first, they didn't spare themselves even though there was a danger of physical harm or death. Regarding the second, they held fast to their principles even when it's against the will of the principal and parents, and continued to modify the principles by looking back on themselves. Concerning the third, they did their utmost while they provided toilet training. In the future, the characteristics of courage that infant & toddler teachers should have to take good care of infants and toddlers should be investigated, and courage should be taken seriously as one of virtues. Besides, how to help teachers keep their courage up should carefully be considered.