• 한국실내디자인학회논문집
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• 제14권5호
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• pp.26-34
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• 2005

The systematic way of the boundary thought in Buddhism, when applied to the principles of building, determines certain forms to certain temples, and organizes their topological boundary concept structure - the continuous experience of the visitor from his/her entry bridge(connecting), through the main temple gate(neighbourhood), pavilion gate(including), stairs(continuance), to the arrival at the pavilion of the god of a mountain(spiral), which reconstitutes the Buddhist boundary symbolism and philosophy. The topological boundary spaces of temples are an architectural manifestation of Buddhism's Mahayana boundary concept aspects, whose object is to play a productive and active role in the enlightenment of people, serving the very basic end of the religion. The disciplined topological boundary spaces of the temple, as a reification of the boundary symbolisms of Buddhist topological cosmology, corresponds to Buddha-Ksetra, the highest state of existence in the universe. Visitors to the temple are invited to participate in the world of abundant Buddhist boundary concept symbols, and through this process, is enabled to elevate oneself to the transcendent topological boundary world and have a simulated experience of liberation.

• 한국산학기술학회논문지
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• 제11권4호
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• pp.1436-1441
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• 2010

본 연구는 바둑 학습을 하는 아동들이 학습 전과 후에 뇌 기능에 미치는 영향에 관한 연구로 바둑 학습을 하는 J시 I 바둑학원 원생 20명과 바둑 학원을 다니지 않은 대조군 20명을 대상으로 바둑 학습 전 뇌파 측정은 2008년 10월 27일부터 11월 7일까지 실시하였으며, 바둑 학습 후 뇌파 측정은 2009년 11월 2일부터 4일까지 실시하였다. 연구의 결과로 두 집단의 활성지수와 정서지수에서 유의미한 차이를 보였다. 이는 바둑 학습이 아동들의 뇌의 활성화와 정서적 안정을 주는 데 긍정적인 영향을 미쳤다고 볼 수 있다.

• 복식
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• 제53권1호
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• pp.67-75
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• 2003

From ancient times. lotus pattern had esthetic factor and symbolic factor. Lotus pattern was introduced to China, and it was grafted together with Chinese peculiar culture symbol system, thereafter it has changed and developed. The Chinese taking a serious view meaning that things include, and they frequently use several lucky omen patterns in their everyday life. In this study, I investigated laying stress on symbolism about Lotus patterns of China lucky omen patterns, and I wanted to present possibility that can approach to Chinese culture in new angle. Through result of this study, symbol of Lotus patterns can divide two directions. First, symbol by natural properties of lotus are same as following. 1. Lotus grows in the mud, but it is uncontaminated - clearness and uprightness, 2. Root, branches, loaves and flowers are vegetative together, and all of basis and branches are exuberant. - plenty, 3. Bear fruit simultaneously with blooming, and it is procreant. - fecundity and many descendants. Symbol that use same pronunciation and intention are same as following. 1. 'Lian(연)'-'Lian(연)' : repeatability, continuance, plenty and intercommunicate, 2. 'Lian(연)'-'Lian(염)': integrity, 3. 'He (하)'-'He(화)' : peace, harmony and combination, 4. 'He(하)'-'He(하)' : clear river, 5.'He(하)'-'He(하)' ; all work goes well. When the Chinese use lotus patterns in lucky omen patterns, same pronunciation and pitch of Chinese language more prominent than natural properties or the image of Buddhism. I guess that it cause praying individual's peace and happiness more serious than philosophical meaning or symbol that base in Buddhism for ordinary people.

• 대한한의정보학회지
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• 제14권2호
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• pp.47-57
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• 2008

This paper aims at the comparative study of practicing Buddhism and Taoism related to "life gate". The term "life gate", as a physiological entity of disputed morphological identity, first appears in The Inner Canon where it refers to the eyes. Reference to a "life gate" as an internal organ body first appears in The Classic of Difficult Issues which states, "The two kidneys are not both kidneys' The left one is the kidney, and the right is the life gate." Successive scholars refers to life gate as a gi point of Taoists.. The question of the life gate invited little discussion until the Myeong and Cheong Dynasty, when various different theories were put forward. Especially Jin Sa-taek says "life gate" is the governor of the twelve place in the human body, throwing light on the meaning of it. Not that life gate denotes a local point, it does a system of life gate. Generally speaking, life gate designates cinnabar field. I think that the human body produces essence by way of life gate. That is, the human body is unified by the system of life gate. Life gate is not only the source of infusing the engine of the human body with vital energy but also as well as gi-point.

• 복식문화연구
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• 제2권1호
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• pp.77-91
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• 1994

The Korean Buddhism has been an effect on the Korean culture from the spipitual culture to the living culture. The Korean Buddhist costume, as an external form of the Buddhist culture, symbolizes the Buddhist ideas, the status difference of the general public, and keeps the traditional structure. The purpose of this study was to examine the monk's costume of Jokye sect and Taego sect among 47 sects,. In this study, it selected Jokye sect and Taego sect, because they are occupying important positions in the Korean Buddhism. The methods of this study depended on the documentary records, existing remains, the wearing clothing, the interviews with monks. In a changeful times, It is needed to study the actual condition of the Buddhist costume and keeps records about it. The results of this study may be stated as follows: The Buddhist costuem is composed of Chogori, Baji, Haengjon(leggins), Durumagi, Jangsam, kasa, hats, rubber shoes, Jori and Gelmang, etc. Chogori, Baji, Haengjon, Durumagi as the everyday dress are found in the Korean traditional costume. The forms and kinds of the everyday dress were the same between two sects, but the colors were different. Jangsam and kasa are the formal robe. In regard to Jangsam, two sects ere dressed in gray. But there were differences of design between two sects. Kasa was different in the forms, patterns, colors, and kinds according to the legal system of the monk and the sects.

• 건축역사연구
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• 제25권6호
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• pp.35-44
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• 2016

The purpose of this study is to identify the aspect of expression about the form of Shwedagon Pagoda as well as to find out its meanings. The aesthetic value of Shwedagon Pagoda appears as the worship and infinite respect to Buddha realizing its beautiful sacred symbol. The meaning of Shwedagon Pagoda is to progress in keeping pace with the specific flexibility of Buddhism in Myanmar developing Buddhistic diversity and accepting its active changes. As time passes, Shwedagon Pagoda has been transformed. It is because that Myanmar's architecture was developed independently being affected by India with the introduction of Buddhism, and accepted it through autonomous reinterpretation. Then, the function of the worship space surrounding Shwedagon was extended and its annexes and statues of the Buddha were built; its scale became larger. This study shows the comparison between Shwezigon Pagoda and Shwedagon Pagoda. This method of investigation reveals that the formal changes of Shwedagon makes it transform to concise composition and develop aesthetical component giving the sense of vertical rise.

• 대한간호학회지
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• 제24권2호
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• pp.251-263
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• 1994

This paper reviewed the concept of the environ ment in Korean traditional thought according to Shamamism, Buddhism, Confucianism, and Taoism. The differences in the views of the environment between Korean traditional thought and Western thought were compared according to the ontological point of view. This study attempted to investigate the concept of environment, one of the four metaparadigm(human, environment, health, nursing)as it is experssed in Korean traditional thought. However, it was difficult to find the concept of environment separated out in the traditional thought pattern. Instead, environment concepts are represented in the natural views and universal views. Even though the four traditional thought patterns (Shamaism, Buddhism, Confucianism and Taoism) represent some difference in their view of nature, the combination of natural and human harmony, anti-dichotomy and so forth are emphasized in common in four thought patterns. Korean traditional thought includes a more comprehensive meaning than the unitary-transformative perspective discussed in modern Westen thought patterns. Environment has been dealt with in narrow view until now. Now we avoid this narrow view and must regard environment as an integrated concept with person. Through this research, it is hoped that a contribution will be made to the development of nursing knowledge suitable to Korean culture.

• 건축역사연구
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• 제24권1호
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• pp.61-70
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• 2015

This is a study on the construction of the Heungcheon-Temple. The results are follows. 1) The Heungcheon-Temple was anticipated to be the Jeongneung. However, when completed, the Heungcheon-Temple was symbolized Buddhism; moreover, there was a stupa enshrined sarira. The stupa was a land mark in Hanyang. While king Sejong repaired the stupa, it disappeared during the regin of King Jungjong. Before it disappeared the stupa signified a Buddhist event and a rite of good fortune. 2) The stupa was constructed using a double-frame, and there was a stone-stupa in an octagonal multi-layer temple. This single location consisted of a sarira space and a worship space. 3) Buddhist Relic(Sarira) worship was to witness holiness and therefore reics could be moved according to need. It appeared as though Buddhist Relic worship occurred in Southeast Asia. 4) The Heungcheon-Temple stupa was considered a new and superior architectural-symbol to comfort people and recognize the new order of Ming and neo-Confucianism. Therefore, the stupa was a good alternative to politics, religion, and external relations during the early Joseon era.

• 건축역사연구
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• 제30권4호
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• pp.53-66
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• 2021

In the study of Buddhist architecture before the Goryeo Dynasty, the analysis of sectarian viewpoints is one of the effective means. In the study of Buddhist architecture before the Goryeo Dynasty, analyzing from the point of view of a Buddhism sect is one of the effective means. Until now, compared to the importance of the Beopsang school before the Goryeo period in the field of research on the history of Buddhist architecture, research on its temples was the least compared to those of other denominations. In this study, as one of the studies on Beopsang school temples, Geumsansa(金山寺), Beopjusa(法住寺), and Donghwasa(桐華寺), which were built as the Jinpyo's Beopsang school temple in the late 8th century and maintained until the Goryeo Dynasty, were targeted. And I tried a rudimentary analysis on the building composition of those temples from the viewpoint of the beliefs and teachings of Beopsang school. This study is meaningful in that it is the first attempted study in the field of architectural history on the Buddhist temple of the Beopsang school, which led non-Zen sects of Buddhism along with the Hwaeom school until the Goryeo Dynasty.

• 대순사상과 동아시아종교
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• 제1권2호
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• pp.89-114
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• 2022

Both in Korea and internationally, many know and appreciate Daesoon Jinrihoe for its social work in the three main areas of education, social welfare and health care, and charity aid. The article surveys Daesoon Jinrihoe's activities in these three areas and proposes a comparison with the charitable and ecological work performed by the Taiwanese Buddhist charity (and new religious movement) Tzu Chi, the peace activities of Soka Gakkai, and the projects developed in Bhutan to implement the policy of Gross National Happiness. Tzu Chi is mostly known for its massive recycling activities, but in fact its view of charity and ecology is based on a specific Buddhist theology. Soka Gakkai's vision of peace relates to its interpretation of Nichiren Buddhism. Gross National Happiness in Bhutan is a project promoted by the government, but scholars who have studied it have concluded that it is deeply rooted in Drukpa Kagyu, the dominant school in Bhutanese Buddhism. Similarities are noted, as well as differences with the Western Christian and post-Christian approach to charity, which is largely based on an affirmation of the self. Daesoon Jinrihoe's social work shares with the Buddhist cases studied in the article the idea that the self may deceive (self-deception) but appears to be inspired by the unique principle of Sangsaeng, and by the idea that the root causes of social problems are grievances accumulated through thousands of years and in need of being resolved.