• Journal of the Korean Society of Costume
• /
• v.58 no.9
• /
• pp.1-17
• /
• 2008

One of features of fashion in Joseon period is culture of overlapping of several clothes. This culture appeared with Hapbong(合縫:sewing of several clothes as one) at late Joseon period and developed into simpler and more practical fashion culture. Hapbong is mainly identified at men's official uniform such as Jaebok(祭服), Jobok(朝服), Kwanbok(官福), Gugunbok(具軍服), and women's formal dress such as Wonsam(圓衫) and Dangeui(唐衣) which formed several clothes get to be a set. Such fashion was designed to maintain dignity and power while simple to wear. And It has the trace of overlapping visually on the collar, sleeve, breast-tie and others. Hapbong is attributable to thoughts of practical science, post-toadyism, modernization, renovated the system of clothing, and advanced sewing technique.

• Journal of the Korean Home Economics Association
• /
• v.42 no.3
• /
• pp.131-144
• /
• 2004

The Universal Design(UD) is a recent issue related to preserve human dignity, equality and human settlements. This study is aimed at describing circumstances and problems of residential bathrooms and in identifying the awareness and needs of adapting the UD concept for residential bathrooms. 570 persons with various physical conditions completed questionnaires that were used as data in this study. The results showed that the respondents' awareness of the UD was very low, but that their needs for adapting the UD concept was relatively high. Safety was the most important factor in adapting the UD, followed by convenience and accessibility. In conclusion, three types of specific design considerations for residential bathroom planning were suggested through the adaptation of the UD.

• Proceedings of the Korean Institute of Interior Design Conference
• /
• 2007.11a
• /
• pp.17-21
• /
• 2007

School architecture has been functionally changed a lot as well as the changes of school education. School tries to educate people to recognize their dignity and give life to their personality. In addition, it's also important for school facilities to contribute to making social communities as community establishments beyond its own purpose of education. Researches for school architecture have been going on to make facilities suited for that. At this point of view, this research is looking for methodology contributed to design institutions suitable for education through working on precedents for planning school design. One way to this is studying the method of designing of the design team, 'Coelacanth', selected for good architecture in Japanese school architecture so many times and finding out its connection to interior.

• Journal of architectural history
• /
• v.30 no.2
• /
• pp.29-43
• /
• 2021

The purpose of this paper is to find out the identity and succession of traditional Hanok villages by analyzing the location, layout, and spatial organization of neo-Hanok Village, which was built in Korea. So far, neo-Hanok Village has not prepared a specific institutional mechanism despite the government's support and growing public interest. In addition, the purpose of neo-Hanok Village has not been verified, even though it was built all over the country for the purpose of the dignity and succession of the traditional Hanok Village. This study examines how the spatial organization elements of the traditional Hanok Village are planned according to the design principles of the old literature and applies them to the neo-Hanok Village to determine the succession of the traditional Hanok Village.

• 한국호스피스완화의료학회:학술대회논문집
• /
• 2008.07a
• /
• pp.19-21
• /
• 2008

Hospice movement in Taiwan emerged early in 1983. There was a nurse visiting terminal cancer patients by herself in Taipei city. It was ceased after one year. This stage of hospice movement might be called as "compassionate era". In early 1990, the first in-patient hospice ward was set up in north Taiwan. She demonstrated high touch in the high technology medical atmosphere. There was a great echo in Taiwan society to this action. In the following years, quite a few new hospice settings were founded. Medical professionals were aroused again to talk and think about life and death, dignity of dying and holistic care. This stage of hospice movement might be called as "ethical stage". Around 2000, obstructions were discovered in our development. We do need system and rules. Standard of setting and care, Curriculum of education and training, Accreditation system and specialist system and Nature Death Act are some of the systems we approached. This stage of hospice movement might be called as "Act stage". Among the "Act stage", the Nature Death Act is actually the mile stone in our history. What listed below are the translated one for the reference:

• Korean Architects
• /
• s.636
• /
• pp.24-27
• /
• 2022

월간 <건축사>가 지난 3월 21일 함인선 광주광역시 총괄건축가를 만났다. 그는 인터뷰를 통해 의무가입 시대를 맞아 건축사 윤리 확립을 위한 윤리강령 제정, 신뢰 기반의 공공건축 설계공모 심사 도입 및 건축 인허가 제도에 대한 평소 생각을 전했다. 또 건축계가 의무가입 건축사법 시행과 새 정부 출범 등 변화의 시기를 겪는 상황에서 좋은 건축을 위해서는 건축사에 대한 사회적 신뢰를 더욱 두텁게 해야 한다는 뜻을 전했으며, 공공건축 설계공모에 대해선 명목적 공정성에 집착하기보다 심사위원 재량을 강화하고 문제가 생길 경우 책임을 확실히 묻는 '신뢰 기반 심사제도' 도입 필요성을 강조했다. 또한 현행 건축심의 관련 건축물의 성능과 디자인에 관련된 사항은 건축사 재량에 맡기고 공공성에 대한 것을 심의 대상으로 삼는 방향으로 제도가 개선돼야 한다는 생각도 밝혔다. 함인선 총괄건축가의 저서로는 '구조의 구조', '정의와 비용 그리고 도시와 건축', '건물이 무너지는 21가지 이유' 등이 있다.

• Journal of the Daesoon Academy of Sciences
• /
• v.20
• /
• pp.125-168
• /
• 2009

Deasoon ideas are doctrine of Deasoonjinrihoe, which was founded by Ilsoon Gang, religious thinker in the late of Josun Dynasty. This study aims at examining influences of Confucius ideas implicit in Deasoon ideas and finding out their meaning in the modern society. Ilsoon Gang considered Confucianism very important when he forms his Deasoon ideas and after all, he included Confucius ideas to Deasoon ideas to develop his own religious theory. The meanings of Deasoon ideas in the modern world are as follows: First, Deasoon's harmonious ideas on yin and yang can be a healing method to solve conflicts and confrontations of the modern society. Second, Deasoon's harmony between God and humans and ideas on human dignity is helpful to solve human isolation that the modern society faces. Third, Deasoon's ideas that human's hostility and grudge must be healed teaches loves and co-existence to humans. Fourth, Dotongjinkyeong, which is Deasoon's ideal world, is the world where communication between an individual and the whole, God and humans, a human and a human, and humans and the nature perfectly are harmonized.

• Korean Journal of Heritage: History & Science
• /
• v.54 no.4
• /
• pp.152-173
• /
• 2021

The Large Banner was introduced during the Japanese Invasions of Korea with a new military system. It was a flag that controlled the movement of soldiers in military training. In addition, it was used in other ways, such as a symbol when receiving a king in a military camp, a flag raised on the front of a royal procession, at the reception and dispatch of envoys, and at a local official's procession. The Large Banner was recognized as a symbol of military dignity and training rites. The Large Banner was analyzed in the present study in the context of two different types of decorations. Type I includes chungdogi, gakgi and moongi. Type II includes grand, medium, and small obangi, geumgogi and pyomigi. Each type is decorated differently for each purpose. The size of the flag is estimated to be a square of over 4 ja long in length. Flame edges were attached to one side and run up and down The Large Banner used the Five Direction Colors based on the traditional principles of Yin-Yang and Five Elements. The pattern of the Large Banner is largely distinguished by four. The pattern of large obangi consists of divine beasts symbolizing the Five Directions and a Taoism amulet letter. The pattern of medium obangi features spiritual generals that escort the Five Directions. The pattern of small obangi has the Eight Trigrams. The pattern of moongi consists of a tiger with wings that keeps a tight watch on the army's doors. As for historical sources of coloring for Large Banner production, the color-written copy named Gije, from the collection of the Osaka Prefect Library, was confirmed as the style of the Yongho Camp in the mid to late 18th century, and it was also used for this essay and visualization work. We used Cloud-patterned Satin Damask as the background material for Large Banner production, to reveal the dignity of the military. The size of the 4 ja flag was determined to be 170 cm long and 145 cm wide, and the 5 ja flag was 200 cm long and 175 cm wide. The conversion formula used for this work was Youngjochuck (1 ja =30cm). In addition, the order of hierarchy in the Flag of the King was discovered within all flags of the late Joseon Dynasty. In the above historical study, the two types of Large Banner were visualized. The visualization considered the size of the flag, the decoration of the flagpole, and the patterns described in this essay to restore them to their original shape laid out the 18th century relics on the background. By presenting color, size, material patterns, and auxiliary items together, it was possible not only to produce 3D content, but also to produce real products.

• Journal of the Daesoon Academy of Sciences
• /
• v.31
• /
• pp.165-197
• /
• 2018

The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.

• Journal of the Daesoon Academy of Sciences
• /
• v.28
• /
• pp.37-72
• /
• 2017

The purpose of this article is to study the prospect of implementing a public common practice of ethics based on the 'Reordering Works of Heaven and Earth.' The 'Reordering Works of Heaven and Earth' demonstrated the prospect of a public common practice of ethics through the shared public action that would connect and mediate both the public domain and the private domain. In addition, the 'Reordering Works of Heaven and Earth' of Gucheon Sangje (九天上帝) provided us with a complete transformation, meaning the opening of a new era, transforming heaven and earth from their state in the Prior World to their optimized state in the Later World. This culminates in a new manifestation of a peaceful world revealed a prosperity and the prospect of common happiness and common order for the public. In addition, the 'Reordering Works of Heaven and Earth' has a public value as a religious culture that responds to social change and social needs. The 'Reordering Works of Heaven and Earth' revealed the prospect of a public common practice of ethics, placed importance on creating a new foundation, and restoring phenomena back to its original order. The 'Reordering Works of Heaven and Earth' presented various multi-faceted, multi-layered outlets of soteriology while exploring solutions to public issues and revealing human dignity. Through the new construction of Heaven and Earth, Gucheon Sangje had intervened in projects for human relief. The public ethical indicators of 'the actor' here are in line with those of the 'Non-action Tao' of Laozi. As the cosmos enters into the new epoch, humans have living together with the previous cosmic principle. Now we can expect the Prior World to open into a different era as humans embrace a cosmic life of 'Non-action Tao.' The active conjunction of the virtues of yin and yang is an idea of horizontal communication related to reordering of the universe. The harmonious union of divine beings and human beings suggests the way of enabling vertical communication. The resolution of grievances for the mutual beneficence of life is an ethics of peace that aims at achieving coexistence and prosperity. The private realization of Tao and the completion of the Tao in the world suggest the prospect of a common practice of ethics as means of implementing human dignity.