• Asian Oncology Nursing
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• v.3 no.2
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• pp.103-111
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• 2003

The purpose of this study was to identify the effect of imagery therapy on "coping mechanism and type C personality of the women with mastectomy. To achieve this purpose, 2 hours sessions of imagery therapy were given to the patients with breast cancer twice a week for 6 weeks. The period of data collection was from July, 7th to August, 12th 2002. The participants were 30 patients, 15 experimental group, 15 control group who were treated at the G University hospital in J City. This study was designed using a quasi-experimental approach with non-equivalent Pre test-Post test Design. The themes for the Imagery Therapy Program were composed of Leuner's(1969) 12 Imagery Themes: flower, green-field, stream, mountain, house, woods, significant figures, rose, lion, ideal self-image, cave and volcano. The data were analyzed with ${\chi}2-test$ and MANOVA using the SPSS program. The course of image change of the 12 imagery themes was analyzed by content analysis. The results of this study are as follows: First Hypothesis, 'The score of type C personality in the women with mastectomy who received imagery therapy will be significantly lower than that of the control group' was supported(p<.05). Second Hypothesis, 'The score of coping mechanism' in the women with mastectomy who received imagery therapy will be significantly higher than that of the control group' was rejected. In conclusion, imagery therapy is suggested as an effective nursing intervention to change type C personality of the women with mastectomy, but not effective to improve coping mechanism. Therefore, the program for the women with mastectomy should be developed to change their coping mechanism, method of problem solving and Quality of life.

• Journal of the Korean Society of Clothing and Textiles
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• v.37 no.3
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• pp.357-370
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• 2013

The Republican Period of China (1912 to 1949) was when the archetypes of thought (constituting contemporary China) engaged in heated rivalry and were directly influenced by Korea through frequent exchanges. This study analyzes the characteristic of Chinese women's aesthetics towards the human body with a focus on visual materials (such as articles and illustrations concerning hairstyle, makeup, skincare, fashion, and gymnastics) featured in the Chinese women magazines of Fun$\ddot{u}$zazhi (婦女雜誌) and Linglong (玲瓏). This study analyzes these magazines and compares them with Korean counterparts. The movement of the developed and controlled human body was a common characteristic of this period; however, compared to the Chinese, the Japanese colonial period of Korea resulted in an introspective self-examination through excessively objectified eyes. Dress and adornment as the symbol of a new civilization acted as the most remarkable signifier. The overlapping of a western image with a Japanese image led to more resistance in Korea. The criterion for the value of a women's external appearance (that traditionally dualized womanly virtues) collapsed and dress was accepted as an expression of individuality instead of as a social class. The human body was traditionally recognized as a microcosm of the universe that dominated the natural principle of Yin-Yang and the Five Elements. However, the ideal human body was postulated and the aesthetic consciousness of the body changed into an imaginary view of the human body that proceeded to keep the body fit for and gave birth to the concept of supplementing the deficiency of the beauty of the human body with dress and makeup.

• Investigative Magnetic Resonance Imaging
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• v.13 no.1
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• pp.15-21
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• 2009

Purpose : A method to estimate a real k-space trajectory based on a circuit model of the gradient system is proposed for spiral imaging. The estimated k-space trajectory instead of the ideal trajectory is used in the reconstruction to improve the image quality in the spiral imaging. Materials and Methods : Since the gradient system has self resistance, capacitance, and inductance, as well as the mutual inductance between the magnet and the gradient coils, the generated gradient fields have delays and transient responses compared to the input waveform to the gradient system. The real gradient fields and their trajectory in k-space play an important role in the reconstruction. In this paper, the gradient system is modeled with R-L-C circuits, and real gradient fields are estimated from the input to the model. An experimental method to determine the model parameters (R, L, C values) is also suggested from the quality of the reconstructed image. Results : The gradient fields are estimated from the circuit model of the gradient system at 1.5 Tesla MRI system. The spiral trajectory obtained by the integration of the estimated gradient fields is used for the reconstruction. From experiments, the reconstructed images using the estimated trajectory show improved uniformity, reduced overshoots near the edges, and enhanced resolutions compared to those using the ideal trajectory without model. Conclusion : The gradient system was successfully modeled by the R-L-C circuits. Much improved reconstruction was achieved in the spiral imaging using the trajectory estimated by the proposed model.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Industry Promotion Research
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• v.5 no.3
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• pp.97-104
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• 2020

The study participants selected three participants in their late 40s and conducted a total of six sessions and in-depth interviews for 90 minutes to collect and analyze data using the phenomenological Giorgi research method. The conclusion according to the research results was drawn as follows. First, the shame, fear, reprimand, violence, passive attitude, and childhood that had to be adjusted seemed to maintain a stable life in the late forties, but still appeared in the present life. It was found that they showed a low self-satisfaction rather than positive satisfaction with self-concept and pursued an ideal self-image. Second, lifestyle was a time of severe depression, lethargy, and emptiness as a child, experiencing an unstable childhood due to a violent family, loss of attachment, overprotection, difficult economic conditions, and parental strife. It has been found that in the late forties, families have been established and religious life is being stabilized, and the responsibility for the family is valued. This shows how a lifestyle that gives meaning and recognizes what experience gives meaning to the childhood that one experienced. Insight into change and growth in middle-aged life, searching for and interpreting the initial recollections that they have experienced, accompanied by social and psychological changes in middle-aged men, discovering inappropriate meanings and goals and preparing for a second life in the age of 100 It is meaningful to provide.

• (The)Study of the Eastern Classic
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• no.35
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• pp.471-498
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• 2009

The aim of this study is to see how bamboo paintings developed and what is the iconographical meaning of them through bamboo Ti-hua-shi(poems on paintings) found in Sheng-Hua-Ji, a leading compilation of Ti-hua-shi(poems on paintings) of Song Dynasty. Bamboo paintings give shapes in a simpler and more direct way in drawing, which means bamboo paintings reveal concretely more characteristics of Ti-hua-shi (poems on paintings). Bamboo paintings, which flourished during Northern Song Dynasty, often had the image of the dragon, specially a lying dragon or a winding dragon, which suggests a great man in obscurity. Snow-laden bamboos were also a symbol of a great man, very wise man in Confucian tradition. This shows Confucian ideal examples were embodied through bamboo paintings. Another aspect of bamboo paintings is that bamboo paintings were regarded as a means of self-expression, which identified Confucian sadaebu (scholar-officials) who advocated simplicity and austerity in their life. Contrary to professional painters, who added color and decoration to their paintings, Confucian scholars of Song Dynasty reduced color and embellishment in their bamboo paintings in black-and-white to reveal their own identity, focusing on spirituality rather than the image itself. Therefore, drawing and appreciating bamboo paintings were highly respectable pastime among the literati of Song Dynasty. In short, Bamboo paintings in Song Dynasty were not only a Confucian symbol of a wise and virtuous man but also reflected the taste of Song sadaebu class who thought of bamboo as a symbol for moral and cultural responsibility of Confucian society.

• Science of Emotion and Sensibility
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• v.18 no.4
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• pp.99-108
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• 2015

A majority of past studies have tried to investigate cigarette consumption in terms of smoker's cognitive aspects. However, smokers may experience feelings of guilt as a negative emotion while satisfying hedonic and social motive via cigarette consumption. Particularly, feelings of guilt associated with smoking may be induced when smokers' cigarette consumption contradicts their ideal self-concept or social self-concept. The research thus studied smoker's psychological mechanism, focusing on feelings of guilt associated with cigarette consumption. The results indicated that as smokers perceived physical harm associated with their cigarette consumption more than hedonic benefits from the cigarette consumption, they were more likely to experience feelings of guilt related to themselves and others. As smokers perceived social images of smoker as more negative, they were more likely to experience feelings of guilt related to others. Lastly, smokers' experiencing feelings of guilt related to themselves and others had a positive effect on smoking cessation intent. The research findings suggest that the anti-smoking campaign inducing guilt related to smokers' themselves (e.g., raising the price of cigarettes) and others (e.g., anti-smoking ads displaying physical damage of secondhand smoke on family members) can increase smokers' cessation intent.

• Journal of the Korean Society of Costume
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• v.59 no.5
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• pp.115-134
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• 2009

This study is about Christian Dior's and Martin Margiela's fashion works that create 'New look' which leads the periodic ideology, philosophies, circumstances and the trend at that time. For the systematized interpretation, this study investigates the iconology of E. Panofsky, E. H. Gombrich and N. Goodman. Based on their theories, iconological analysis paradigm is made into four phases: I. Recognition of iconological form, II. Analysis of External Elements, III. Analysis of symbolic meanings and artistic will and IV. Aesthetic enjoyment and communication with a viewer. Christian Dior treats woman as a organic and architectural structure. He falls in love with himself such as narcissus and woman who wears his works. Dior's ego is visualized by woman and his works which are the symbol of narcissism and beauty. Martin Margiela makes form of clothes and at the same time destroys. Margiela deconstructs aura of clothes and tries to make it unfamiliar. Also he changes traditional idea of beauty and creates 'ugliness' which is a notion of dialectic. Margiela transforms elements of clothes which brings variation of thinking and makes it possible to create new look. Christian Dior and Martin Margiela are the creators of new look which visualizes the notion of habitus that is the space of self-exists. Fashion dose not have to be what people wears but it could be an image itself. It means that fashion is a part of ontology and it is a 'New look' which is based on economy, the standard of periodical beauty and ideal aspects. The creation of clothes is a work of embodiment of human being where it constructed or deconstructed.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.15 no.6
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• pp.3675-3684
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• 2014

This study examined the relationships among body perception, anxiety, psychological flexibility, and abnormal eating habits of college students. Data was collected through a self reported structured questionnaire from 289 Korean college students using convenient sampling methods from April 20 to June 30, 2013. Multiple linear regression revealed the subjective body perception (${\beta}$=0.28, p<.001), ideal body image (${\beta}$=-0.15, p=.004), anxiety (${\beta}$=0.21, p<.001), and psychological flexibility (${\beta}$=-0.13, p=.032) to be significant predictors of abnormal eating habits of college students. These variables accounted for 26% of abnormal eating habits (F=17.42, p<.001). Therefore, as a strategy for reducing abnormal eating habits, therapeutic nursing intervention will be needed to improve the psychological flexibility and control anxiety as well as correct the distorted body perception.

• Korean journal of communication and information
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• v.71
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• pp.157-193
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• 2015

The purpose of this study is to critically interpret generational trends in contemporary Korea through understanding the consumer experiences of luxury bag purchases of women in their late 20s and early 30s. Previous studies on luxury consumption tend to focus on an analysis of the value of luxury products as a sign and a symbol, the characteristics or class identity of luxury consumers, or expressive behavior in terms of ideal self-image. While including these factors, this study also expands the scope to a reflexive understanding of the social structural context behind the phenomenon of personal consumption. This was achieved by considering consumption in terms of the style and practice of everyday life, as well as its opportunities and limitations. In particular, we pay attention to how luxury bags are reproduced as media, which is a process that is circulated back to consumption, and through this process, this study reflects on capitalist life and subjects.