• 제목/요약/키워드: bad luck

검색결과 21건 처리시간 0.028초

심의고(深依考)

  • 김인숙
    • 복식
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    • 제1권
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    • pp.101-117
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    • 1977
  • This thesis is a study of the Simui(深衣) system which was a dress regulation peculiar to old China with skirt and coat. The origin of Simui is a very long time, that is, before Ju dynasty in China. Its wearing range had a large circle irrespective of rank and good or bad luck. This was a ordinary dress to the Emperor or the lords, a below court attire or a below sacrificial rites attire to the illustrious officials, and good luck dress to the common people. But this was a funeral rites attire or coming-of-age ceremony attire in domestic behaviour. In the times of Song dynasty, lots of confucian scholars had put on this simui because of Juhi's recommendation for domestic behaviour. This Simui had been put on through all the times of China and was the original text of all the dress. Especially the court attire and silkworm working dress of Empress, and the court attire and underwear court attire of Emperor is also made out of this Simui, therefore this is a origin of the ceremonial dress which formed into long coat. In Korea it is said that this Simui was brought in prior to the middle of Goryeo dynasty. But we can't tell the correct transmitted age. According to the following records in Goryeo History, "King had put on the Simui as a sacrificial rite attire in the times of Yejong". It is sure that this Simui was brought in prior to the times of Yejong. In fact, lots of confucian scholars had put on the Simui since the introduction of confucianism in the end of Goryeo dynasty and after that time this was taken by many confucian scholars through Yi dynasty. Korean Simui system was complied with Chinese system through confucian domestic behaviour, This was respected for court dress of confucian scholars, as it were, Chumri, (an ordinary dress of scholars), Nansam (a uniform of upper student), and Hakchangui (a uniform of confucian student). There are many deta about Simui system in the book of Yeki, chapter Okcho and Simui, and other many canfucian books. But we didn't demonstrate the theory about it till now. Especially there are diversifies of opinions about the phrase of "Sok Im Ku Byun" in Yeki. Simui was cut in separate and then was stitched together in one piece. Generally its shape had round sleeve and angled lapel, its length reaches to the anklebone. And it has a line around the lapel, the sleeve band, and the edge of skirt. It is called Simui because the body can be wrapped deeply in broad width and large sleeve. The Simui was made of white fine linen and was cut by the natural size of body. Every part of Simui had a profound meaning; the round sleeve in compliance with regulation can keep a courtesy when a walker moves his hands and the angled lapel like a carpenter's square in compliance with square keeps them front loosing their Justice and a string of the back also keeps them loosing from their righteousness and the flat lower part of Simui makes their heart and mind calm. This Simui was usually attendant on a head cover and belt made cloth, and black shoes. This thesis was made a study of documents and portrait from Yi dynasty, for the actual object was not obtained.

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『자평진전』 겸격(兼格)의 주체 선정에 관한 연구 (A Study on the Subject Selection of Adjunct-Structure in 『Zi-Ping-Zhen-Quan』)

  • 최원호;김기승
    • 산업진흥연구
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    • 제8권3호
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    • pp.153-162
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    • 2023
  • 명리학의 격국(格局) 해설서라 불리는 심효첨의 『자평진전(子平眞詮)』의 간명 방법은 격국(格局)을 선정하고 격(格)의 길흉을 구분하여 순역(順逆)의 원리에 따라 상신(相神)을 설정한다. 이때 월지(月支)의 지장간(地藏干)이 두 개 이상 투간(透干)하여 여러 격을 이루게 되어 겸격(兼格)이 되는 경우 격의 주체를 최종적으로 알고 있어야만 상신(相神)을 설정하고 격의 성패(成敗)를 판단할 수 있다. 하지만 『자평진전』에서는 겸격의 구조와 의미만을 설명하였고 겸격의 최종 주체를 결정하는 방법은 기술되지 않았다. 본 연구자는 겸격의 주체를 선정하는 연구를 위해 각종 문헌을 고찰했고 여러 가지 겸격의 실제 사례를 월령과 격국으로 나누어 비교 분석하여 월지와 회합(會合)한 지지(地支)의 종류, 월지의 지장간(地藏干)에서 투간된 천간의 기세(氣勢)와 일간(日干)의 강약(强弱)에 관련되었다는 공통된 결과를 도출했고 그 법칙을 주관적으로 정리했다. 본 연구 결과를 통해 겸격의 혼란을 줄일 수 있는 계기가 될 것으로 사료된다.

도심 빌딩의 이기적 풍수 적용사례에 관한 연구 -서울시 종로구 A, B, C빌딩을 중심으로- (A Case Study on Application of Yeeki Feng Shui to The Buildings of City Center -Seoul Jongno-gu, A, B, C the Center of The Building)

  • 유채명;조성제
    • 한국정보전자통신기술학회논문지
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    • 제7권2호
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    • pp.92-99
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    • 2014
  • 기존연구는 양택(陽宅)에서 형기풍수(形氣風水)를 적용한 건축물에 관한 사례연구는 많이 하였으나, 현공풍수(玄空風水)를 적용한 건축물에 대한 사례연구는 미흡하다. 따라서 본 연구에서는 현공풍수(玄空風水)를 적용한 서울시 종로구에 위치하는 A, B, C 빌딩의 사례를 연구하고자 한다. 연구결과 첫째, A빌딩의 지운(地運)이 가장 긴 것으로 나타났다. 이 결과는 A빌딩은 복(福)이 오랫동안 유지된다는 의미이다. 둘째, 4국에서 왕산왕향(旺山旺向)은 A빌딩과 B빌딩에서 파악되었다. 이 결과는 배산임수(背山臨水)와 같은 형국으로 좋은 국(局)을 갖추었다는 의미이다. 셋째, 이기풍수(理氣風水)로 판단한 길흉은 "상"으로 양호한 편으로 나타났다. 이 결과는 시간과 공간이 잘 형성되어 길한 빌딩으로 기업성장에 큰 발전이 있을 것으로 사료된다.

게임 밸런싱을 위한 효과적인 캐릭터 조절 알고리즘 (An Efficient Algorithm for Character Adjustments in Game Balancing)

  • 현혜정;김태식
    • 한국콘텐츠학회논문지
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    • 제8권1호
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    • pp.339-347
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    • 2008
  • 게임에서 밸런스 조절은 그 게임의 성공 여부에 큰 영향을 미치는 중요한 요인으로 자리 잡고 있다. 실제 게임 밸런싱이 정확하게 무엇을 의미하고 어떻게 해야 하는지 구현하기가 매우 어려운 실정이다. 무엇을 위해 게임 밸런싱이 필요하고 게임 중에 게이머를 위한 것인지 게임 자체의 운영을 위한 것인지, 얼마만큼 레벨을 조절할 때 정확하게 밸런싱이 되었다고 해야 할지, 그리고 실제 밸런싱 때 플레이어의 경험과는 어떻게 연계하여 레벨을 조절해서 밸런스를 유지시켜야 할지 등 매우 어려운 문제가 내제되어 있기 때문이다. 이러한 문제에 대한 답변은 매우 주관적이며 게임의 특성에 따라 다르게 표현된다. 따라서 본 연구에서는 객관적 지표를 제공할 수 있는 로그 함수를 이용한 레벨 조절 방안을 제안하고자 한다. 제안된 알고리즘을 사용한 결과 레벨 조절을 수행한 결과와 그렇지 않은 결과가 통계적으로 유의한 차이가 있음을 확인할 수 있었다.

안전'에 대한 용어적 및 어원적 연구 (A Terminological and Etymological Study about 'Safety')

  • 이장국
    • 한국안전학회지
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    • 제22권2호
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    • pp.28-35
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    • 2007
  • The terminological definition of 'safety' is difficult because the word has an meaning and the usage is too wide and various in itself. There could be various meanings of 'safety' according to the specific area on which the term is used. Even though the variety is permitted, a definition on the term of 'safety' is necessary not only to raise the understanding of consistent terminological meaning but also to make assure the perfectness on all of the applications. The term of 'safety' can be understood clearly by the comparison with the antonym and the synonym, and the limitation of the usage can be established through the comparative studies. Comparing with the antonym such as 'risk', 'safety' implies the recognition and prevention of the danger before an accident or a disaster occurs. Comparing with another antonym of 'disaster', 'safety' comprehends all the saving activities for the disaster and the measures to prevent the spread of collateral damages. The comparison with the synonym, 'security' shows that 'safety' can include the prevention of intentional mishaps. The Korean word of 'safety' might be selected by a scholar who was well educated to understand Chinese language and certain canonical texts written in Chinese. The etymological study of 'safety' was concentrated on I-ching which has been believed that could foretell a future and show a measure to prevent bad luck by performing good virtue in the life. The Korean word of 'safety' might come from Xicizhuan(Great treatise) which is known as one of ten commentaries for I-ching. The texts from Xicizhuan describes that all of the explanations about safety which could be translated to the principles of safety nowadays.

한국 전통 탈의 조형성을 활용한 분장 디자인 - 거리 공연 '오늘 같은 날'을 중심으로 - (Make-up Design that Incorporates the Features of Traditional Korean Masks - Focusing on the Road Performance 'Day like Today' -)

  • 이정민
    • 복식
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    • 제59권4호
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    • pp.98-110
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    • 2009
  • Performance art is an integrated genre of different art areas, and make-up is a visual art area to give lively effects to the performance art, which makes actors and actresses changed into the characters of plays. It can be said to be a kind of deliverer of idea to help effectively understand the contents of the performance. When we are in the world abundant in various cultures and innumerable styles of expression of different countries, we should rediscover the value of the beauty of our traditional masks that have represented the emotion and thought of Han nation, which we can find in play culture of our ancestors that has kept our ancestors' value system. That's the way we can get continuous life force and competitive power of our traditional culture. The Korean traditional masks haven't only been for the prevention of bad luck and the prayer of fortune, but also well expressed Korean people's looks, features and personalities according to the roles. They are excellent artistic works in themselves, and many studies have been performed on the analyses and uses of the features of the masks in various fields due to their good expression of different cultural aspects, while the studies in the light of make-up are rarely performed. Therefore, this article aims to analyze the features of the Korean traditional masks and, by using this analysis, to present effective make-up designs in outdoor performances through a stage performance. In addition, this article also tries to present the orientation of make-up as an expression of artistic image, and to expand the expression area of make-up by using the Korean traditional masks in the light of make-up. For this purpose, I examined the related literature and the precedent study materials to find the origin and kinds of the Korean traditional masks, and analyzed the features of the masks. Furthermore, I established the make-up design plan using the material features of the Korean traditional masks by analyzing the characters in actual performance works, and presented the photos of works actually performed.

중·한·일 세 나라의 주거민속 연구 -조왕(竈王)- (Comparison of House Folkore in China, Korea and Japan)

  • 김광언
    • 헤리티지:역사와 과학
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    • 제34권
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    • pp.172-195
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    • 2001
  • This research on the house folklore in China, Korea, and Japan is focusing on a kitchen God that is common in these three countries. This god originated in China and has subsequently influenced Korea and Japan. Today, all three countries use the same name of this kitchen god which is called Youngwang(竈王) as its name has been spelled in Chinese. In China, this kitchen god has been believed in two different ways. The Han people have developed their belief in Youngwang while another creed has been originated from other ethnic groups. Because of the particular house style with upper stories of ethnic groups in the southern and southeast areas of China, a kitchen fireplace is centered in the house. Han people in China also worship painted depictions of kitchen gods. And the ethnic groups believe it has three stone legs for a fire box. These differing beliefs has bad influenced on Korea and Japan. The kitchen god of Cheju island (off the south Korea coast) is believed to be almost the same as among the ethnic groups in China Interestingly, form of belief in the kitchen god in Okinawa (off the south coast of Japan) is almost identical as in the southern area of China Custom in China. Korea, and Japan regarding the kitchen god symbolized family values healing, initiating a new daughter-in-law to reveging the kitchen god, etc. are all the very similar. A fireplace and its fire are very important and, have many taboo, attached. Existing rich tales of kitchen gods are similar in the three countries. Moreover, people in the three countries, think that the clay or time plaster of the fireplace with bring good luck on New Year's eve. However, Korea kitchen god features one thing that is different from those China and Japan, that is that water symbolizes the kitchen god in Korea. A painted kitchen god as they are popular in China, has influenced only some Buddhist temples in Korea.

류마티스 관절염 환자의 원인지각에 대한 연구 - Q방법론적 접근 - (An Inquiry to the Causal Perceptions & Emotions of Rheumatoid Arthritis Patients)

  • 김분한;정연
    • 근관절건강학회지
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    • 제6권2호
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    • pp.226-241
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    • 1999
  • This study was undertaken to find out the causal perception of rheumatoid arthritis patients, and to understand the typology. The Q-population consisted of 236 statements of causal perception were collected. Thirty eight Q-samples of causal perception were selected. The P-sample for this study were made up of 28 first visiting female rheumatoid arthritis patients from a rheumatoid arthritis specialty hospital. Each respondent responded Q-set of causal perception according to 9-point scale. The result of Q-sorting were coded and analyzed using QUANL PC program. 1) Typological Observation on Causal Perception (1) Physical Fatigue Type : Type 1 perceived that the illness occurred due to excessive work requiring physical labor or strain that had occurred from not resting after excessive physical labor, therefore, thinking the origin of the illness was from physical strain. (2) Physical origin Type : Type 2 perceived that the major cause for the illness is not only excessive physical labour but also fecundity and old age. (3) Causality to Environment Type : Type 3 perceived that rheumatoid arthritis occurred from injury to the joints or bad and humid weather. (4) Conscience of Guilty Type : Type 4 consisted of people with guilty conscience for lack of religious commitment. They perceived that the illness was a punishment from God for not praying or because of bad luck. (5) Rationally Perceiving Type : People who belong in type 5 perceived the cause of illness in light of scientific facts such as genetics, unbalanced diet or lack of exercise. (6) Psychological Stress Type : People who belong in type 6 believed that excessive stress was the cause of the illness. 2) Emotions of Rheumatoid arthritis patients Rheumatoid arthritis patients' positive emotions included determination, courage, coping, acceptance, hope, and adoption ; and their negative emotions were prostration, worry, stupor, conflicts, grievance, giving-up, resignation, depression, loss, solitariness, fear, anxiety, avoidance, anger and loneliness. Rheumatoid arthritis patients experience different level of emotions from their suffering experience from the severe pains. Rheumatoid arthritis patients also experience negative emotions when they could not perform self-care and lose their self-esteem from painful suffering ; however, they regain positive emotions when they recover from pain with the use of drugs, physical therapy or exercise. Their emotional states are closely connected to level of and presence of pain.

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암 환아 부모의 경험에 대한 질적 연구 (The Experience of Parents Whose Child is Dying with Cancer)

  • 조영숙;김수지
    • 대한간호학회지
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    • 제22권4호
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    • pp.491-505
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    • 1992
  • The purpose of this research was to understand the structure of the lived experience of parents of a child terminally ill with cancer The research question was “What is the structure of the experience of parents of a child terminally ill with cancer\ulcorner” The sample consisted of 17 parents of children admitted to the cancer units of two university hospitals in Seoul. The unstructured interviews were carried out from October 10, 1991 through January 10, 1992. They were audio-recorded and analysed using Van Kaam's method. Parents ascribed the cause of the cancer to the mother's emotional imbalance during pregnancy, the mother's stress, failure to observe religious rites, food, the parent's sin, misfortune and pollution. The theme clusters were tension, fear and depression experienced during pregnancy, stress that children suffer from abusive parents, failure to observe religious activites, bad luck, and sins committed during a previous life. When the child suffered a recurrence of cancer, the parents experienced negative emotions, nervousness, sorrow. depression and death. The theme clusters were feelings of despair, helplessness, regret, guilt, insecurity, emptyness and apathy. The long struggle with cancer resulted in the loss of economic security, loss of psychological and physical well being, and social withdrawal. The theme clusters were the economic burden of medical cost, giving up treatment, debt, limited medical insurance coverage and blood transfusion. The loss of psychological well being included stress, lack of support systems, inability to carry out responsibilities, lack of trust of the medical ten family breakdown, inappropriate expression of emotion and not disclosing the diagnosis to the child. Physically the parents suffered fatigue, insomnia, loss of appetite, loss of weight, dizzness, headache, psychosomatic symptoms, and increased consumption of liquor and cigarettes. Social withdrawal was manifested by taking time off from work to look after the child, decrease of outside social activities and feelings of isolation. Influences on family life were spousal conflicts, negative response of siblings, separation of the family members and economic hardship. The theme clusters were blaming a spouse for the cause of the illness and disagreements, maladjustment, lonliness, hostility and depression of siblings. The high price of medical care over the long period was a major factor influencing the life of the family. Positive experiences during the child's long illness were the strengthening of support systems and religious beliefs and financial help from social organizations. The support of one's spouse primarily helped to overcome the stress of the long illness. In addition, support was received from parents of other children with cancer and from nurses and religious leaders. The nurse, by providing empathetic support, should be a person with whom parents can express their feelings and share their experiences.

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황해도굿의 비교민속학적고찰 모의사냥과 동물공희를 중심으로 (Comparative Folklore Study on Gut in West Coast Area case of a mock hunting and animal sacrifice)

  • 임장혁
    • 헤리티지:역사와 과학
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    • 제42권4호
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    • pp.132-151
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    • 2009
  • 황해도 굿에서 사냥거리와 타살거리, 군웅거리는 사냥으로 제물을 마련하여 동물이 희생되어 신령에게 바치기까지의 과정을 의례적으로 표현하고 있다. 이러한 황해도 굿의 특징인 모의사냥과 동물희생의 의례는 일본의 시바마츠리에서도 행해지고 있다. 이 논문은 황해도 굿과 시바마츠리를 비교민속학적 관점에서 구조적으로 비교해보았다. 황해도 굿은 기존의 연구 성과에서 소찬으로 모셔지는 신령과 육찬으로 모셔지는 신령으로 구분되는 것으로 알려져 있다. 이러한 신령에 대한 구분은 농경문화와 수렵문화를 각기 배경을 달리하는 신관(神觀)에서 비롯되었음을 알 수 있다. 황해도 굿은 여러 생산기반을 달리하는 무속을 수용하여 형성되었다. 따라서 굿의 목적에 따라 거리는 재편성하여 진행된다. 사냥거리는 제물이 산에서 마련하였음을 극적으로 표현하며, 생명력있는 동물이 타살됨으로서 군웅신을 환유로 나타내며 제물이 제공된다. 따라서 동물희생의례는 제물의 액을 풀어주고 신령으로부터 의지를 얻어내는 양의적인 의례이다. 일본의 시바마츠리가 행해지는 지역은 수렵과 밭농사를 겸하는 산간의 반농반렵(半農半獵)의 지역으로 농경의례와 수렵의례가 복합적으로 나타나있다. 정월에 행하는 시바마츠리는 산에서의 농사와 수렵의 시작으로 풍요를 기원하는 의미도 있다. 따라서 화전농경을 상징적으로 나타내는 동화제(洞火祭)와 모의적인 사냥과 동물희생의 의례가 복합적으로 구성되어 있다. 이러한 의례는 동남아시아의 산간지역의 밭농사민이 정초에 행하는 의례적 수렵관행과 일치한다. 황해도굿과 일본 시바마츠리는 표면적으로 모의사냥과 동물희생이 의례적으로 이루어지는 공통점이 있으나 구조적으로는 달리하고 있다. 즉 이러한 동물희생의례는 문화적 배경을 달리하며 각기 의례가 형성되었음을 알 수 있다.