• The Research Journal of the Costume Culture
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• v.31 no.4
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• pp.558-571
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• 2023

In recent years, young Chinese consumers have become more favorably inclined toward products relating to traditional culture. Therefore, this study aimed to develop a textile design that incorporates traditional Chinese patterns and cultural symbolism that will appeal to consumers from the MZ generation (millennials and Generation Z). Through a literature search for traditional Chinese patterns and symbols regarded as auspicious, our design concept and motives were established. We selected peony, lotus, and frog motifs as representative of a "wealth and eternal prosperity" design theme. In textile design work 1, we used hand drawing and watercolor techniques, color transformation with Adobe Photoshop, and colorway and end-use 3D simulation with TexPro. The 3D simulation work suggests that this textile pattern is suitable for women's outerwear, mufflers, and tote bags. Textile design work 2 conveyed the 'wealth and eternal prosperity' design theme and had a graceful mood that embodied the nobility of the lotus flower whilst also encompassing the symbolism of money and status. The end design is a modern reinterpretation of traditional Chinese patterns and motifs. As such, it is hoped that it will satisfy the needs of young consumers for cultural values yet offer a unique new aesthetic distinct from existing textile designs. These qualities can be expected to enhance the competitive market value of textiles bearing this design.

• Sim-seong Yeon-gu
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• v.33 no.2
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• pp.141-194
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• 2018

The article is about Yong-Ho-Bi-Gyeol(龍虎秘訣), which is one of the most important Taoist text in Korea written by Jeong-Ryum, a Taoist and alchemist in the Chosun Dynasty. The article deals with the alchemical and psychological meanings of Yong-Ho (龍虎, Dragon-Tiger), the way of nurturing cinnabar (修丹之道), the closing of the qi (閉氣), the method of alchemical breathing, the Dantian (丹田, cinnabar-field), and the Mysterious Female's One Opening (玄牝一竅), in addition to the brief introduction of the life of Jeong-Ryum and the bibliography of the book. The Yong-Ho (龍虎) meaning the dragon and tiger is the archetype of transformation in the form of their opposites, rooted in the psychoid system of the human psyche. The unified Yong-Ho makes Dan and the Dan, literally indicating cinnabar, has many alchemical connotations such as Mercurius, the rubedo state of the alchemical process, and the philosopher's stone. In the book, Jeong-Ryum emphasized the slow and subtle way of breathing in and out of Dantian to develop neidan (内丹, inner cinnabar or inner alchemy). The refining of neidan begins by the closing of the qi, which symbolizes the radical introversion and withdrawal of all the projections on the outer objects. The Dantian located at the lower part of the abdomen has been known to preserve jing (精), the vital essence of life, which can be refined into qi and spirit (神). In Jungian perspective, the Dantian is a mandala where an individual's mind can stay and focus at the center of psyche detached from ego and related to the Self. The long-nurtured introverted energy makes the Mysterious Female's One Opening (玄牝一竅), a pit or cavity in the transcendental space, through which the meditator can have a relationship with the great female principle of the universe. The current article has introduced the contents of the Yong-Ho-Bi-Gyeol in the perspective of analytical psychology. However, it has not dealth with the remaining topics including Taesik (胎息, embryonic breathing) and Juchenhwahu (周天火候, the great Celestial circuit firing), due to the lack of author's sufficient knowledge and experience. The unexplored areas of Yong-Ho-Bi-Gyeol will be studied in the future.

• Journal of Korean Academy of Nursing Administration
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• v.1 no.2
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• pp.388-407
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• 1995

This study is (a) to describe the history of Total Quality Management (TQM) generated in the industry, health care service, and nursing society ; (b) to define the concept, total quality management including the definition of quality ; (C) to explain the each principle of TQM theory developed by main theorists, E. Deming, J. Juran, and B. Crosby ; (d) to give the examples related to TQM implementation at the health care organization ; and (e) to mention the extent to which the health care organizations are able to evaluate their cultural organization toward TQM and have had the way to measure the effect of TQM implementation. TQM referred to Continuous Quality Improvement(CQI), Quality Improvement(QI), and Total Quality Improvement(TQI), was not recognized by experts in the United States industry, but by economists in Japan until the end of the 1970's. However, the United States' government led to introduce the principles of TQM to general industry as well as health care service area so that TQM became a main philosophy to manage the organizations in health care service. TQM is a structured, systematic process for creating organization-wide participation in planning and implementing continuous improvement in quality. E. Deming established the "Chain reaction in Quality" and the fourteen point of TQM. The Chain reaction in quality is to describe the relationship among the reduction of waste, rework, and delay, quality improvement, customer satisfaction, and productivity. There are fourteen points to explain the principles of TQM by E. Deming. Juran defined the "Quality Trilogy" to improve the level of quality in any organization. Quality Trilogy has three steps such as quality planning, quality control, and quality improvement for implementing the TQM projects. Crosby describes his TQM theory by establishing "Four Absolutes" and "Fourteen steps in TQM" implementation. Until now, most healthcare organizations have made efforts to organize the TQM task team and to implement TQM principles with various issues. There are three priorities to select the TQM issues : High-volume, High-risk, and Problem-prone. However, there is no absolute, credible measurement yet to evaluate the effects of TQM implementation in health care organization regardless of the classification of health care organizations, geographical background, and social influence. Thus, developing the evaluation way in terms of TQM is the foremost task in health service area. The most important thing for TQM implementation in the organization is to settle up the concept, cultural transformation from traditional management toward quality.

• Journal of Sasang Constitutional Medicine
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• v.24 no.1
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• pp.1-12
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• 2012

1. Objective : The purpose of this study is to understand the origin, changes and composition of Soeumin's Bojungikgi-tang. 2. Methods : 1) Analyzed the context of the progressive transformation of soeumin's Bojungikgi-tang in related passages from "Donguibogam (東醫寶鑑)", "Donguisusebowon Chobongwon (東醫壽世保元 草本卷)", "Donguisusebowon Gabobon (東醫壽世保元 甲午 本)", "Donguisusebowon Sinchukbon (東醫壽世保元 辛丑本)", "Dongmuyugo (東武遺稿)" 2) Examined the differences between the utilization of Soeumin's Bojungikgi-tang in pre-existing manuscripts according to pathological pattern and more specifically at a pathological stage. 3) Analyzed the total primary effect of the herbs as a prescriptive category, as well as the herbal properties of each component. 3. Results and Conclusions : 1) Originally Dongwon's Bojungikgi-tang was prescribed as a stomach & spleen organ tonifying medicine so it was easily applied and established as a prescription appropriate for Soeumin constitutional types with a weaker spleen organ. 2) From Gabobon(甲午本), Soeumin's Bojungikgi-tang was modified, excluding Bupleurum falcatum(柴胡), Cimicifuga heracleifolia (升麻) and substituting Teucrium chamaedrys(藿香), Ophiopogon japonicus(蘇葉) which are herbs appropriate for the Soeumin constitutional type. 3) In the Gabobon(甲午本), the Gegi-tang which has yang raising properties is included in the Soeumin's Bojungikgi-tang. In Sinchukbon(辛丑本), the Gegi-tang of the Soeumin's Bojungikgi-tang in the Gabobon was excluded and the Gegi-tang mutated into Hwangigyeji-tang. 4) In the Gabobon(甲午本), as the Soeumin's Bojungikgi-tang was prescribed for Soeumin disease regardless of favorable-unfavorable patterns and mild-severe patterns, the stage of the disease when to prescribe Soeumin's Bojungikgi-tang was not clarified. 5) As of the Sinchukbon(辛丑本) edition, as Soeumin's prescriptions have been obvious, the soeumin's Bojungikgi-tang was applied to Mang-yang disease with Hwangigyeji-tang and Seungyangikki-tang 6) As of the Sinchukbon(辛丑本) edition, the Soeumin's Bojungikgi-tang has been applied to parients having both exterior-heat Mang-yang disease and Greater-yin disease, at the same time. 7) As of the Sinchukbon(辛丑本) edition, finally, the Soeumin's Bojungikgi-tang formula has been established as gathering Qi and middle tonification with Panax ginseng(人蔘), Astragalus membranaceus(黃芪), keeping the spleen healthy with Artractylodes japonica(白朮), keeping the spleen strong with Angelica acutiloba(當歸), rooting the spleen with Citrus reticulata(陳皮), raising Yang and middle jiao with Teucrium chamaedrys(藿香), Ophiopogon japonicus(蘇葉), middle tonification with Glycyrrhiza glabra(甘草灸), Zingiber officinale(生薑), Zizyphus jujuba(大棗).