• KOMUNHWA
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• no.70
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• pp.17-34
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• 2007

Jigangkooksa's Monument at Beopchonsa is a monument representing the Goryeo Era, registered as the National Treasure No. 59. Haerin was a descent of a small regional clan, who overcame a number of challenges to become the leader of the nation at the age of 75. The tower and monument built after his death are among the finest works of the Goryeo Era. The Yongwha-world of the Jigangkooksa's Monument is the expression of a new utopia, which cannot be found in numerous Buddhist arts including Buddhist holy picture's art or other Codex. After passing through the pillar of cloud where 4 heavenly birds play, the new world of vault unfolds. Below are the 13 mountains which stand for 13th Heaven. In the center stands Tusita, the sky. On the top of Tusita is a Nagapuspa. The Nagapuspa in general has wooden pillars of treasure dragon patterns with dragonhead-shaped flowers on top. On the bottom, indrajala hang down. The Yongwha-world of the Jigangkooksa's Monument is carved with patterns related to Maitreya entering Nirvana. Jigangkooksa was active in the Moonjong Kingdom, the most prosperous times of the Goryeo Era, and led the publication of the Buddhism's Collection of Sacred Writings, the holiest work of the Goryeo people. At the time, people have offered on his tower a picture of him as the owner of Yongwha-world, with the utmost respect. This was the ideal utopia perceived by the people of Goryeo.

• Journal of Service Research and Studies
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• v.9 no.1
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• pp.1-16
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• 2019

This study analyzed Korean representative ideology to establish a service philosophy. As a follow - up study of the service philosophy consistency study of the Korean original idea, we searched for the coherence as the philosophy of the service age in the Korean representative ideology. The basic structure and operation model of service philosophy are presented, and the service philosophy of major korean ideology is derived. The philosophy of service can be presented by the structure of service and the operation of service. The essential characteristics of the service are relationship, interactivity, horizontality, and harmony, and the service structure that reflects this is the coexistence of products and services. Based on the discussion on the structure and operation of the service philosophy, the service philosophy synthesis of Korean representative ideology is presented. From the Silla era to the Koryo dynasty, the essence of Korean Buddhism thought is in line with the service philosophy, and it was found that Toegye and Yulgok to Dasan's thoughts are also consistent with service philosophy. In the future, we need further studies to refine the structure and operational principles of the service philosophy and to develop it into a big idea. In addition, it is necessary to follow up the service philosophy of Oriental representative ideology centering on Chinese and Indian philosophy. Ultimately, it is necessary to establish a service philosophy as the main philosophical thought and to establish a service philosophy as a desirable future economic and social philosophy.

• Korean Journal of Hospice Care
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• v.5 no.1
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• pp.42-49
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• 2005

To determine which are the culturally specific factors of Korean bereavement, this chapter focuses on the view of death and the traditional mourning process which reflect Korean values and norms. The formation of the Korean view and understanding of death has been strongly influenced by three of its major traditional religions: Shamanism, Buddhism, and Confucianism (Park:1994: Hao:1999) and Christianity more recently. Each religion has a different view of death and the appropriate expression of mourning. Korea accommodates funeral customs and rules strictly as a cultural system and has retained these traditions over a long period; hence, some of the traditional funeral rituals still remain in modern Korean life, although some of the rites have been simplified. We have looked at the various ways in which grief and mourning is displayed and shared in a collective manner over a long period of time. This fits in well within the other Eastern cultures that are collectively organized, and contrary to the Eurocentric models do not hastily seek to detach the living from the dead and recognize that grief is a long process, and different individuals may take different amounts of time to recover from the grief. The view of death and bereavement in Korea has sprung from the roots of three Korean religions, together with the recent addition of Christianity, although they mainly result from the three earlier religions. The beliefs of these religions are still closely linked together in the rituals of Korean bereavement on both conscious and unconscious levels. The influence of these religions is evident in practice through the bereaved family's mourning reactions, funeral rites and customs and its views about death. Korea used to have a period of mourning for three years, following traditional mourning rites; then the chief mourner and the bereaved families could return to their normal life. In spite of this long mourning process for the bereaved family, once the funeral ceremony is finished, people expect the bereaved family not to express their grief in public; even the bereaved family does not like to talk about death. The process for bereaved people is related to mourning processes in terms of detachment from the deceased in order to start a new life. Relatives and the community recommend the performance of the kut ceremony for relieving the grief of the bereaved. When one family member dies in an unlucky way, the bereaved family may have some fear or other psychological reactions of grief such as pain, depression, insomnia and nightmares, hallucinations or other physical reactions. Unlucky deaths give the bereaved a very painful time and these types of reactions are often more serious than reactions to natural death. But through the kut ceremony, the bereaved family can start to make a new relationship with the deceased. The taboo of this type of death and death generally remains a crucial aspect of the isolation that bereaved people might face and the collective nature of mourning(even where it is still present) is unable to address this aspect of the privatization of grief.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.3
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• pp.277-293
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• 2008

We conducted a consensual, expansive, and successive study to compare cultural differences and similarities between Korean, Chinese and Japanese's Seasonal Festivals and Foods documentarily. It showed interesting results that the three countries had celebrated with similar meanings, and shared similar events and special foods. Seasonal Festivals happen throughout the year sequentially: the New Year Day, January $15^{th}$(first full moon festival), March $3^{rd}$(double three day), May $5^{th}$(double five day), July $7^{th}$(double seven day) and finally the Year Farewell Festival. While, the festival of a royal birthday of Buddha happens on April $8^{th}$ in both countries: Korea and Japan. There is also one of the big festivals called the harvest moon festival on August $15^{th}$, and this event celebrates with special foods both in Korea and China. On December $23^{th}$, it is a special day for both Chinese and Japanese, but they celebrate the day with different meanings to it. Three countries have a special seasonal event celebrated each other. Koreans have a special event called Sambok to overcome summer with special food during a middle of June to the beginning of July. Chinese have a special event for overcoming winter with soup on December $8^{th}$. Japanese have a special event with rice cake to safety on January $11^{th}$. On these seasonal festivals, it is different to note that two different kinds of calendars are used. The lunar calendar is used by Koreans and Chinese whereas the solar calendar is used by Japanese. Because of the similarity in Buddhism, and agricultural industry, and especially sharing Chinese Characters in words, these three countries have in common in many ways to celebrate Seasonal Festival, and it is very unique custom in the world. Nowadays; however, these traditional events and special foods are changing in more simplified version and almost disappearing in all three countries. Therefore, we suggest that the Seasonal Festivals and Foods should be more emphasized in flourishing and exchanging between Korea, China and Japan.

• Korean Journal of Environment and Ecology
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• v.16 no.3
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• pp.261-270
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• 2002

The purpose of this study is to survey and analyze of the visitor's cognition of admission fee collection system in National Park. To accomplish the purposes, a questionnaire survey was employed in Songnisan National Park. The contents of questionnaire consist of the socioeconomic characteristics and the types of visiting, the activity, the cognition of admission fee collection system.339 samples of total 345 respondents were used for final analysis. As a result of the analysis, the socioeconomic characteristics and the types of visiting, the visiting purpose were showed similar trends with results from other National Park visitors survey. Most of respondents didn't recognize the raise of admission fee and how to use the admission fee. And they recognized that it is too expensive. Most of respondents recognized the joint collection of admission fee but they were strong against it. About the range of cultural assets in National Park, the cognition of 'Only Buddhism's assets in temple' was almost equal with the cognition of 'It includes not only cultural assets of inside and outside temple but also thick forest in National Park'. But most of respondents were strong against the collection of admission fee of cultural assets.

• Journal of architectural history
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• v.19 no.6
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• pp.39-59
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• 2010

Seokgatap and Dabotap are representing the tower patterns in "Gyeonbotappum" of the Lotus Sutra. It is very peculiar, for the description on "Gyeonbotappum" is usually made in terms of 'the two Buddhas sitting side by side'. If 'the two Buddhas sitting side by side' is describing the situation in Dabotap, the double structure of Seokgatap and Dabotap can be said to symbolize the scriptural description in a different viewpoint. Its correct comprehension is pretty important in understanding Bulguksa. For this, this paper first arranged the critical minds and flows about the faith objects in Indian Buddhism. And, it was considered how these aspects were accumulated through Saddharma-pundarika sutra. Secondly, it was considered why "Gyeonbotappum" took the typical symbolism in Saddharma-pundarika sutra(Lotus Sutra). These parts should be necessarily considered in advance in that Seokgatap and Dabotap were derived from the form of "Gyeonbotappum". Based on this approach, the author checked the actual aspects of Seokgatap that the tower was built on a natural rock ground and the stones surrounding the tower are constituting the 8-directional Lotus site. With these two aspects, we could get the clue on the foundation time of Bulguksa that its founder had intended. In that Dabotap was formed on the basis of "Gyeonbotappum", the features of Dabotap is very important in comprehending its foundation viewpoint. As a result, the viewpoint of double towers in Bulguksa can be said to be the one that the world of suffering was to change to the Pure Land after Sakyamuni preached the Lotus Sutra on the top of Mt. Grdhrakuta and Prabhutaratna-tathagata proved it. This foundation viewpoint shows us clearly that 'the Lotus Buddhist Country' existed in parallel to the Avatamska Buddhist Country. It secures an appropriate meaning in that it can complement or adjust our understanding on the 'Buddhist country (Bulguk)' of Bulguksa where the Avatamska Idea is emphasized relatively highly as shown in the whole title of Bulguksa as 'Avatamska Bulguksa.'

• Journal of Gifted/Talented Education
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• v.19 no.2
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• pp.333-352
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• 2009

This study is focused on the effects of one's blood type on determining awarness and emotional character of Elementary students, by comparing each individual's brain wave. Observed records are from those students who volunteered for KRIJUS(Korea Research Institute of Jungshin Science)'s brain wave measurement from September 2005 to December 2007. The whole 4010 elementary student group consists of 1562 female and 2448 male. Blood types are as follows; 873male(36%) 563female(37%) for type A, 641male(26%) 424female(27%) for type B, 622male(25%) 406female(26%) for type 0, and 312male(13%) 159female(10%) for type AB, A>B>O>AB dominately ordered. The research had shown no obvious relation between the blood types and their awarness or emotional status of elementary students. Thus, it would not be such a wise decision to tell one's character depending on his/her blood type. This result suggested that follow-up researches should be figuring out more detailed explanations for gifted education.

• Journal of Environmental Health Sciences
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• v.19 no.4
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• pp.90-102
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• 1993

A study on the factors affecting subjective symptoms of labor working in textile industries was carried out from June I to 30 in 1991. A total of 870 laborers were selected from the textile industries at Taegu, Kyungbuk in Korea. The purpose of this study was to determine the factors affecting subjective symptoms and improve the health condition of the labor in the industries. The results of this study can be summarized as follows: 1. 72.5% of the respondents were females and 27.5% were males. 45% of them were in the age group of between 20 and 29 years old, 25.7% were between 10 and 19 years old and 14.4% were between 30 and 39 years old. 57.6% finished high school level education, 70.6% were single, 31.2% had religion of Buddhism and 57.3% lived in the dormitory. Financially, 45% of them partially supported their family members. 2. 34.5% of the respondants were working in the administrative areas and the rest were working in the production areas. The period of working was 1~4 years. 64.7% of them owned their houses. 72.9% worked for a shift. 15.9% were satisfied with their job and 17.1% were not satisfied with their job. 3. 44.0% of the respondants complained about eye problems and more females than males complained about problems. 4. The laborers in the age group of between 40 and 49 years old complained about serious headache and younger laborers complained about respiratory problems. 5. 50% of unmarried laborers complained about eye problems, 40% of night workers felt aches in their empty stomach. 6. 54.4% of the respondents working in manufacturing department complained about eye problems, 29.5% of working in processing department complained about headache and 43.4% of the respondents working in spinning department complained about shoulder ache. 7. Most laborers went to the drug stores for their health. 8. 60.7% of teen ages complained about their irregular menstruation. 51.7% of the in twenties complained about pain during the period. 45.8% of the respondents in thirties complained about nervous system. The women working nights show 74.1% in all three and highest complaint rate. According to the conclusion of this study, it is recommended that more money should be spent on better health education for the laborers in textile industries. Also it is recommended that the policies and supports for them should be strengthened.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.1
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• pp.474-484
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• 2016

This study was performed to identify the effects of the improvement of brain function by CST on the elderly with the 2nd or 3rd grade of long-term care insurance service. A quasi-experimental design using a nonequivalent control group, pre-post test was used. A total of 12 elders (6 in the experimental group and 6 in the control group) were recruited. Upledger CST(10-Step Protocol) was performed on each subject for 50 minutes per session, once a week, for a total of 8 treatments over an 8 week period from Jan to Feb 2015. The brain function quotient was measured before the 1st CST and after the last CST by portable EEG measurement device using a 2 Channel neuro-feedback system. The data was analyzed by SPSS (Ver. 18.0) program. After CST intervention, the attention quotient (AQ), level of tension, anti-stress quotient (ASQ), emotion quotient (EQ) and brain quotient (BQ) of the experimental group was significantly better than that of the control group. These results showed that the CST was effective in reducing the level of fatigue by the AQ, increasing the physical and psychological stress relief by the ASQ, emotional balance by the EQ, and improving the total brain function by the BQ. Therefore, CST can be used as an effective intervention for improving the health and brain function of the elderly in health facilities.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.6
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• pp.935-946
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• 2008

Religion is the symbolic form and action, linking the ultimate condition of life with human beings. Religious idea grasps the world through symbols and gives birth to the action through symbols. This research put its purpose in elucidating the effect of religion on the costume and its mechanism. It's focus is centered on Buddhism, Hinduism, and Islam which are among the world high religions. Part of this research also examines the mechanism in which several composing factors are expressed with rituals and manifested with costumes, this process was diagrammatized and suggested. The composing factors of religion such as belief system, experiences, community, and rituals are closely related. Ritual especially, is the symbolic action, practice, and the way of rescue, expressing religious meaning. Religious rituals such as imitative rituals, positive or negative rituals, sacrificial ritual, and rites of passage have been expressed with religious music or figurative art such as costume, construction, and art as well as religious ritual like ancestral rites. Religion has had a great effect on the overall culture including costume as a belief system by lightening the meaning of life and suggesting the solutions to the human problems such as anxiety or conflict.