• Archives of design research
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• v.17 no.4
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• pp.169-176
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• 2004

It is incontestable that the essence of the current fever of well-being is pseudo-ideology, which is the commercialized well-being. Nevertheless, the potential value as the cultural contests of Korean Design, reaching the philosophy of well-being, must not be overlooked. Being more than its dictionary meaning of 'happiness' and 'welfare', well-being aims peace of mind and richness in mentality, thus supports the life style of 'Body-Mind Monism'. As a trend that has taken a ride on the consumerism, it is inevitable to excavate the benign cultural value that an ordinary sign of well-being lacks in order to create a peculiar model of Korea's design contents by sublimating the commodity aesthetic of well-being into an alternative argument possessing the cultural identity of Korea. Well-being, not much different form an attitude of following the 'ways of nature', is a typical model of non-dualistic thinking of East Asia. By tracing back to the indication of well-being that already existed in the non-dualistic thought and design of East Asia, the genealogy connecting the current phenomena of well-being to the Body-Mind Monism can be found in the cultural traditions of as close as Korea and as far as East Asia. In the case of adopting the monistic way of East Asian thinking that sees body and mind as one not two as the theoretical background of well-being imported fro the West, it is expected to provide a solution for the design discourse of Korea to be out of colonialism. Well-being contributes to the monistic awareness in the period of self-reflected modernization, which needs to search new values based on the reconsideration of dualistic paradigm centered on the Western culture, thus it is worth putting anticipation on the potential significance well-being would have in the field of national as well as international design world.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.117-145
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• 2000

Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book ${\ll}$Tang-uisusebowon(東醫壽世保元)${\gg}$. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from ${\ll}$Hwangjenaegyong(黃帝內經)${\gg}$. But the main logic that gives shape to the Constitution(體質) theory is $s{\check{o}}ng-ch{\check{o}}ng$ theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution $s{\check{o}}ng-ch{\check{o}}ng$ theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw $s{\check{o}}ng$(性) as a base for connecting the entire mankind to be united, and $ch{\check{o}}ng$(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing $s{\check{o}}ng$ and $ch{\check{o}}ng$ as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized $s{\check{o}}ng-ch{\check{o}}ng$ in the active mind of man himself by saying that $s{\check{o}}ng$ is when i-ki(理氣) does not act as a bodily function of the mind and $ch{\check{o}}ng$ is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both $s{\check{o}}ng$and $ch{\check{o}}ng$ through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw $s{\check{o}}ng$ as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw $ch{\check{o}}ng$ as $s{\check{o}}ng$ blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in $s{\check{o}}ng-ch{\check{o}}ng$ and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of $s{\check{o}}ng-ch{\check{o}}ng$ and therefore can prevent this by clarifying the mind and adjusting $s{\check{o}}ng-ch{\check{o}}ng$ through volition, has led Korean oriental medicine to be human based.

• Journal of Digital Convergence
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• v.10 no.11
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• pp.641-649
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• 2012

The purpose of this study is to look into development and effects of Mind and Happiness Program for personality cultivation of college students. The program referred to previous studies on personality cultivation, personality cultivation guidelines for college students (Lee Joo Hee, Park Hee Hyun, Park Eun Min, 2010), and 'guidance and reality of personality development' (Kim Yeo Ok, 1999). This program was composed of 13 contents in order to be available in liberal arts selective courses within one semester, each content consisting of 50-minute lecture and 50-minute field activity program. 88 college students at W university in Jeollabukdo was the subjects of experiment group participating in personality cultivation program, which was conducted for 100 minutes once a week over 13 weeks. Degree of participants' satisfaction in the program was measured by the frequency and percentage of surveyed items. Mean difference between pre-test and post-test of participants' self-efficacy and life satisfaction was verified by t-test for comparison and Cohen's d for level of effect, respectively. This survey results in enhancing the self-efficacy and life satisfaction of collegians joined liberal arts selective courses thru personality cultivation program. Furthermore, the subjects after the program intended to recommend this program to other students.

• Journal of KIISE:Computing Practices and Letters
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• v.10 no.6
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• pp.514-528
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• 2004

An emotion-based video scene retrieval algorithm is proposed in this paper. First, abrupt/gradual shot boundaries are detected in the video clip representing a specific story Then, five video features such as 'average color histogram' 'average brightness', 'average edge histogram', 'average shot duration', and 'gradual change rate' are extracted from each of the videos and mapping between these features and the emotional space that user has in mind is achieved by an interactive genetic algorithm. Once the proposed algorithm has selected videos that contain the corresponding emotion from initial population of videos, feature vectors from the selected videos are regarded as chromosomes and a genetic crossover is applied over them. Next, new chromosomes after crossover and feature vectors in the database videos are compared based on the similarity function to obtain the most similar videos as solutions of the next generation. By iterating above procedures, new population of videos that user has in mind are retrieved. In order to show the validity of the proposed method, six example categories such as 'action', 'excitement', 'suspense', 'quietness', 'relaxation', 'happiness' are used as emotions for experiments. Over 300 commercial videos, retrieval results show 70% effectiveness in average.

• Journal of East-West Nursing Research
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• v.2 no.1
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• pp.96-106
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• 1997

In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

• Journal of Oriental Neuropsychiatry
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• v.24 no.3
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• pp.229-244
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• 2013

Objectives : The purpose of this study was to provide information about Maumgongbu to meet the needs of people by analysing the concept of Maumgongbu in group counseling. Methods : This study was conducted using Walker and Avant's Concept Analysis Strategy. Dictionaries, Wonbuddhism's Kyunjions and literatures, and participants' journals were reviewed after enrolling in Onsarm maumgongbu group counseling. Results : The attributes of the Maumgongbu include emotion, object, self-reflection, attribution, and creativity. The antecedents of "Maumgongbu" are the conditions arising from negative emotions. The Maumgongbu helps people find the emotional causality of their inner self by self-reflecting, getting out of false belief, restoring positive emotions, maintaining healthy and warm relationships with oneself, family, friends and society. Above all, the Maumgongbu makes people experience tranquility and true happiness and activate their positive energy or power. Conclusions : If there is a clear indication of linkage to principles, attributions, precedents and consequences, and empirical referents to any of Maumgongbu programs, there is no doubt that our understanding of the human mind and lives will be greatly enriched. Furthermore, self-discipline and steadfast complements give us calmness, peacefulness and better quality of life.

• The Research Journal of the Costume Culture
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• v.19 no.4
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• pp.766-779
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• 2011

The purpose of this study is to find the levels of self-monitoring, self-consciousness and cosmetic attitude of female university students and to analyze the relationship between the levels of self-monitoring, self-consciousness and cosmetic attitude in an effort to strengthen external human beauty. The respondents were 264 university women attending a university Chung-Cheong Province in Korea. In this study, a questionnaire method was used. The questionnaire consisted of SMS(self-monitoring scale), the(self-consciousness scale), and a measurement of the cosmetic attitude. Earlier studies were used to create the measuring instruments with some adjustments for the purpose of this research. Factorial analysis, correlation analysis, multiple regression analysis were carried out with SPSS 18.0. The cosmetic attitude consisted of four factors, and those factors were related to self-monitoring and self-consciousness. The Four factors were happiness with change, manners to others, the instrument of change, and conformity. It was found that the cosmetic attitude reflected the personal internal mental states; hence, the cosmetic attitude was used as method to express the internal mind. Determining the correlations between self-monitoring, self-consciousness and the cosmetic attitude was useful in understanding the personal peculiarity of the cosmetic attitude. Moreover, in the cosmetic industry, it is likely meaningful to investigate the capability whether the variables of self-monitoring and self-consciousness can be applied in an effort to understand consumers' internal character.

• The Korean Journal of Emergency Medical Services
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• v.4 no.1
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• pp.73-81
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• 2000

This is a study to evaluate the effects of the stress and figure out the cause of them, I surveyed 400 students (male 257 and female 143) of health sciences colleges from 15th October to 23th October 1999. The major instruments of this study were Korean Style Self-Analysis Stress Opinionnaire. This Questionnaire contains 5 items which measure stress and health opinions or attitudes. The data were analyzed by the path analysis - with SPSS and AMOS package program. The result are as follows : 1. In the comparison of stress by sex, a potential group is highest for both of male and female (male 35.7%, female 64.3%). In high risk group, male is 10.6% and female 13.0%. In potential risk group, male is 4.1% and female 7.6%. 2. It have suggested that students' stress factors much affected with physical health and psychological health in school life(Y(Stress) = $0.813{\times}1$(Health) - $0.381{\times}2$(Mind Health) + $0.118{\times}3$(School Social) + $0.100{\times}4$(Confidence) - $0.061{\times}5$(Happiness Social)+E).

• Journal of Families and Better Life
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• v.27 no.4
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• pp.19-30
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• 2009

The essence of family health is to make the family stronger, which can be found in the philosophy of coaching that focuses on the individual's own change and development. In this context, this study aims to develop a coaching educational program at the Healthy Family Support Center. The educational program, 'The Happiness Balloon in My Mind' consists of 4 sessions, which are 'Perceiving the Balloon', 'Making the Balloon', 'Blowing up the Balloon', and 'Flying the Balloon'. Through the questionnaires that included open and closed questions, the effectiveness of the program was evaluated. The educators replied that their expectation to the program was met and they were highly satisfied with the program. They reported that the program brought the a change in life, elly, in their own consciousness. Even though the program would need to adjust its level of difficulty and scheduling, the results suggest that coaching educational program showsits own plausibility to the Healthy Family Support Center.

• 한국노년학
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• v.41 no.1
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• pp.1-24
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• 2021

This study aims to examine how old people think about 'dignifiable aging'. For the study, the authors have tried to understand and analyze of old people's view on 'classy and gracious aging' through their life experiences. The study focuses on the questions of 'how the participants experience aging', 'how they understand well, classy and successful aging and 'how they explain their ideas of the aging, then analyzes their ideas as types of 'within cases' as well as 'inter cases'. Indepth interview has employed as main methodology of data collection with the analysis of concerned written documents such as on-line and off-line essays as secondary data. The collected data had been basically sorted and analyzed by sorting commonimity and differences. Then they have been classified into the thems that indicate meanings and forms of 'dignified aging': 'ageless mind', 'happiness determined by one's mind', 'responsibility on family', 'desire for learning and social activities'. These meaning-units are added up to the main meaning of '(fullfilled) satisfaction through life-values' mediated by 'acceptance and acknowledgement', 'efforts', 'others' gaze', 'dreams and hopes', '(fullfilled) Satisfaction through life-values' can be achieved by 'sharing with others'. An interesting fact is that the meaning-units can be devided into two groups: 'the real life is the ideal life' which explains the actualization of the ideal in the daily life and 'life, conflict, the ideal' in which the real and the ideal are parellel with constant conflicts. In the conclusion, some implications and suggestions derived from the analysis are described from the v iew of social welfare.