• Cross-Cultural Studies
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• v.35
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• pp.185-214
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• 2014

This paper presents an investigation into the forms of master archer Huhdai Mergen from Mongolian mythology and his character through archery. In Mongolian mythology, master archer Huhdai Mergen is usually connected to the regulation of the sun, the moon, and the stars in Heaven and the creation of stars. Such a series of acts are conducted through archery, which used to be performed as an incantatory ritual to resolve a disaster in life, dispel an evil spirit, and pray for affluence as well as for hunting. In Mongolian mythology, Huhdai Mergen is a master archer and hunter that rises to Heaven while hunting a deer and becomes Sirius with the deer becoming Orion. The Mongolian have believed that the two constellations protect them since ancient times. While Orion is related to the deer totem, Huhdai Mergen or Sirius is related to the wolf totem faith. Huhdai Mergen takes too much pride in his archery skills and ends up causing damage to himself, which can be understood as a pattern of controlling the power of personified Huhdai Mergen through excessive natural force. He also has something to do with Polaris, which is regarded as the stake to bind his horse to by the Mongolian. They also believe that their ancestral gods reside in the horse stake or column. The stake is the residence of Huhdai Mergen protecting the Mongolian people, which reflects his aspect as an ancestral god. He is also depicted as the god of thunder and lightning born in a cow. The stones he throws and the arrows he shoots in Heaven are the embodiments of thunder and lightning. The Mongolian have understood lightning of dispelling an evil spirit and striking wicked things as the arrow of Huhdai Mergen. The god of thunder and lightning has the attributes of a fertility god such as eliminating bad devils and bringing affluence. Huhdai Mergen is also manifested as the creator to create the earth and the savior to save mankind. Such forms all derive from his archery skills.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.6
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• pp.258-266
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• 2021

This study analyzes two fairy tales of similar plots in which stepmothers appear, "Kongji and Patji" and "Cinderella". The purpose was to investigate the role of a stepmother in a fairy tale and to examine the differences between the stepmothers in the two fairy tales mentioned above. Stepmothers in "Kongji and Patji" and "Cinderella" show similar tendencies but there were differences in the content of the tasks, as well as the evil actions of the stepmother after marriage. However, stepmothers who commit these cruel evil deeds were necessary for several reasons. First of all, children who cannot cope with psychological conflicts themselves can cope with contradictory emotions by projecting the guilt and psychological conflicts onto their stepmother and exposing themselves to their anger. Besides, they can understand the diversity of life and learn how to overcome pain, sorrow, and hardship. A fairy tale in which a stepmother plays a role is of educational significance in that it teaches lessons to children by showing that in the end, the wicked are punished and good people live a happy life. This helps the child to have a positive self-identity.

• The Journal of the Korea Contents Association
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• v.22 no.4
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• pp.468-478
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• 2022

'True education', which was the core ideology of 'the Korean Teachers & Educational Workers Union', is re-appropriated in the new media era. This word, which is actively used by young people, means 'punishment against the object of social condemnation'. One of the characteristics of 'true education contents' commonly seen on the Internet is that it shows a tendency to 'fragmentation'. True educational contents are short in length, and the contents are very local. This reflects the characteristics of a postmodern society where totality disappears and small stories are consumed. Second, the standard for dividing good and evil is extremely 'arbitrary'. Whereas the existing stories of rewarding virtue and punishing vice had universal values such as love, consideration, and peace, the content of true education distinguishes good and evil with an extremely narrow perspective. The way to justify arbitrary standard is to incite public outrage. Third, 'humour' is added. Here, humor is combined with the emotion of hatred, causing the problem of weakening people's critical consciousness.

• Journal of English Language & Literature
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• v.55 no.1
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• pp.3-24
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• 2009

The Harry Potter series is considered to represent the multicultural aspect of contemporary British society and to show critical perspectives of racism. This series, however, also includes many elements of British imperialism. This paper examines the ideas about education and Harry's role in relation to British imperialism. One of the main ideas prevalent in 19th century British boys' public schools was that people's blood origin is the most important element in determining their characteristics, ability and moral qualities. The students' inherited capacity and their family background are more highly regarded than their secondary learning and training. This reflects a 19th century concept that ultimately, inborn quality makes 'a hero', a truth presented in the educational policies of Hogwarts. Hogwarts' educational policies and systems can also be related to 'developmentalism', which defines children as imperfect, in-progress and incomplete, thus needing proper training and discipline. As this concept functioned to justify the control of children while educating them, Hogwarts adopts diverse controlling devices and oppressive policies, which are mainly justified in the name of education. On the one hand, child characters are controlled and oppressed by the school authorities, on the other hand, some of the students such as Harry have remarkable magic powers enough to resist the adult authority and even to save the magic society from the evil power. Harry plays dual roles, which the British boys of the Empire were assigned from their society; they are important heirs to conquer the 'evil' or 'barbarous' world but need to be obedient to a 'good' authority to achieve the mission. Harry's magic power and self-discipline ultimately contribute to fulfilling Dumbledore's mission, which mirrors 19th century British boys' roles as the heirs of the British Empire.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.201-226
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• 2022

Character education begins with a clear definition of character. There are claims that humanity is reducible to human nature or personality, but when approached from an educational perspective, human nature soon boils down to the question of its ultimate goodness or wickedness. There is a significant difference between the educational systems that emerge from the standpoint that human nature is evil versus the standpoint that human nature is good. With regards to educational outcomes, this can be observed both in terms of human nature and personality. Modern education today sees education as leading the immature to a mature state from the standpoint that human nature is evil. But if human nature is evil, how could we implement an education that would render it good? If character education becomes a system of etiquette education or one of instilling manners whereby simple wrong cases are righted, it would be nothing but a follow-up to the wrong educational cases that had been carried out previously. In that sense, character education is correction; not education. Education should be done in a way that realizes and understands the perfect self rather than unfolding as a process of constantly correcting and reinforcing immature human beings. In that sense, this paper posits that enabling students to understand their own emotions would serve as a correct form of character education. This would be a system of focusing on emotions that reveal the goodness of human nature. Personality can be educated, but education at this time should be a way to bring out a student's already good and even perfected nature. This is more realistic than replacing a 'faulty' character with a good character which supposedly did not exist previously. If personality education morphs into 'emotional self-understanding,' contemplations on 'why not to do' unsavory acts rather than mere negative commands 'don't do that,' and listening to what one's emotions intuit prior to and after given actions, then that would arise to the true standard of a good education.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.14 no.1
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• pp.66-75
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• 2001

Acne is a chronic, inflammatory disorder that mainly affects teenagers and young adults. The disease has many causes, blocking hair follicle or sebaceous gland. Acne is not life threatening, but quality of a patient is compromised. Therefore, the patient needs an active treatment. With this in mind, I witnessed some noticeable improvement among the patients by prescribing Myunposan(面疱散). Here are the findings of my experience. 1. Out of acne patients who visited Oriental Medicine Hospital of Kyung-Won University(暻園大學校서울韓方病院) during September 2000 - December 2000, 8 patients whose prognosis is dramatic were subjects. 2. Myunposan(面疱散) deems effective in removing wind(祛風), unnecessary metabolite(祛痰), heat(淸熱), and draining pus(排膿), and preventing evil effects(解毒). 3. In the case of those 8 success stories as a result of taking Myunposan(面疱散), in the order of redness, pain, iching, and fever, symptoms were quick to disappear, and papula, pustula, etc got better albeit slower. 4. Depending on general symptoms, oriental medicine and acupuncture treatment on top of taking Myunposan(面疱散), symptoms were even quicker to go away and improved.

• The Journal of Internal Korean Medicine
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• v.11 no.2
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• pp.104-111
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• 1990

The results of the Review of literature, the treatment of globus hystericus were summerized as follows ; first, use the method of adjusting the flow of vital energe, second, to break through the phlegm, to smooth the flow of vital energy, to releive stagnancy of vital energy, to keep air or gas going downward, and then, to restore the normal functioning of stagnancy of vital energy, to remove evil(heat) from the lung, antasthma to resolve phlegm, to regulate the vital function of the stomach as displling dampness through ditiresis by using mild-flavored drugs, to dispel pathogenic factors from the exterior of the body by diaphoresis. As the prescription of globus hystericus, Samultang were used the most frequently, and then, chilgitang, Gamisachiltang, Daechilgitang, Banhahubaktang, Gamileejintang, Bunsingiyum, samayum, Soyousan, Mokhyangbang were used.

• Journal of Korean Medical classics
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• v.18 no.4 s.31
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• pp.145-154
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• 2005

The SangHanIlJeGeum(傷寒-提金) explain the six channel of disease. The Greater Yang controls the construction and defence, and governs the exterior of the body, which serves as the body's external barrier. Accordingly, many of the signs associated with greater yang appear in the early stages of disease. The essential features of greater yang disease are a pulse that is floating, headache, stiffness and pain of the head and nape, heateffusion, and aversion to cold. The main feature of Yang brightness disease is yang hyperactivity and heat exuberance. An evil can directly enter the yang brightness channel from the exterior, but it usually passes into the channel from the greater yang. Yang brightness disease is generally characterized by generalized heat effusion, spontaneous sweating, aversion not to cold but to heat, and a pulse that is large. Distinction is made between a heat patter and a repletion pattern.

• The Journal of Internal Korean Medicine
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• v.13 no.1
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• pp.110-116
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• 1992

This study has been carried out to investigate the cause and symptom of Seup-Su(濕嗽) by referring to 23 literatures. The results were as follows; 1. The factors causing Seup-Su(濕嗽) are divided into 3 groups. The 1st inner factor is lung affected by wetness(濕勝肺). The 2nd outer factors are wetness-evil(濕邪), syndrome caused by summer heat and wetness evils(暑濕), clothe after bath, sit down along the long time, symptoms caused by rain. The 3rd non-innwer and outer factor is the pholegm accumulated. 2. The symptom of Seup-Su(濕嗽) is as follows. arthralgia hidrosis difficulity in micturition pregnancy small tense pulse.

• Journal of the Korean Society of Costume
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• v.15
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• pp.121-130
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• 1990

This study is focused on the swinging and trembling effect expressed in Korean costume from ancient days to the present. The swinging is a term standing for gentle movements that are created and implied by the long ties, strings, tassels, pendants and hanging ornamentations. These attatched elements of the costume move as the wearer moves. Trembling is a term expressing small vibrating movement which is created by the tiny decorative motifs attatched to Korean costume. This little decorative elements were attatched to the royal crown, earings, necklaces even the sole of the metalic shoes for a change and to draw viewers attention. The Swinging and Trembling have been used mainly to express the decorative desires. The Swinging on shaman costume is a expression of the aesthetics of evil's eye, while the Swinging shown on the costume of a schalor is expressing the beauty of personality and nature. In General during the Choson Period, the Swinging of the tassels, ribbons, string belts is a expression of the beauty of nature. Consequently the Swinging and the Trembling are the typical examples of the "Meot"(멋), Korean traditional aesthetics.