• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.2
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• pp.56-72
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• 2015

This study area for this research was the Taereung of the 2009 World Heritage-listed Royal Tombs of the Joseon Dynasty. The Taereung space was divided into that of the royal tomb space, religious service space, transposition space and entry space. The original vegetation is assumed to have been planted at the right, left and backside of the tomb based on historical research literature. Regarding the original vegetation landscape of Taeneung, it was assumed that Pinus densiflora was distributed around the tomb lines and tomb space, Pinus densiflora was distributed in the religion services space and transposition and Alnus japonica was distributed in the entry space. By the present status of vegetation in Taeneung, the Pinus densiflora forest was the widest area with 50.3% with the broadleaf forest at 33.7%. Quercus aliena, Quercus acutissima, and Quercus mongolica were the main species found in Taeneung. The planting area was 7.9% and Pinus densiflora were the main species planted. To analyze the plant community structure of Taeneung, 108 plots were set and divided into four spaces. The importance of the percentage of those districts was analyzed on a spatial basis and it was found that the current dominant species of the tomb space was Pinus densiflora. However, as Pinus densiflora began dying out, the power of Quercus acutissima increased and an ecological succession from the Pinus densiflora forest to Quercus aliena forest was made. In the spaces of religious services and transposition, Pinus densiflora was decreasing and Quercus spp. was expanded. In the space of entry, the dominant species were Pinus densiflora and Quercus aliena, Pinus densiflora and Quercus aliena. As soil of this area is argillaceous, Pinus densiflora is expected to disappear in the end. The prior vegetation(assumed) and present vegetation of Taeneung were compared and analyzed and a goal of vegetation management and the way in which to manage vegetation were suggested. The goal of vegetation landscape management was to analyze ecological characteristics and vegetation changes, maintain and restore a landscape suitable for historical landscape forests by space. About the space of the tomb, Pinus densiflora forests and Pinus densiflora planting zones forests should be maintained and there should be efforts to restore and manage the Pinus densiflora forests, instead of the Quercus spp. forests. About the space of religious services, Pinus densiflora forests and Pinus densiflora planting zones should be maintained and managed and there should be efforts to restore and manage Pinus densiflora forests to replace Quercus spp. Pinus densiflora forests in the space of transposition should be maintained and managed and Pinus densiflora forests should be restored to replace Quercus spp. trees. Alnus japonica forests should be restored in the space of entry.

• Journal of Technologic Dentistry
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• v.7 no.1
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• pp.41-51
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• 1985

This study has been to survey the present situation of satisfaction to the occupation and dental laboratory by means of selscting 200 dental technicians who are woked in Pusan, Deagu, Kwangju, Deajun. Questionaires were distributed to them and the summerized results were as follows; 1. In general, the dental technician's satisfaction of the occpation was revealed as moderate(Mn, 2.83), the dental technician's satisfaction of the laboratory was revealas moderate(Mn, 2.80). The highest degree item out of the satisfaction of occpation was the outlook(Mn, 3.23), and the lowest degree item was the advancement and the rise to a high position(Mn, 2.22). The highest degree item out of the satisfaction of laboratory was dental material(Mn, 3.07), and the lowest degree item was the equipment of dust collection(Mn, 2.49) 2. By age, the highest degree item out of the satisfaction of occpation was 30 to 43 group(Mn, 3.28), 50 and over group was the lowest degree item(Mn, 2.89). The highest degree item out of the satisfaction of laboratory was 40 to 50 group(Mn, 3.10), the lowest degree item was 35 to 39 group(Mn, 2.88). 3. By school career, the satisfaction of occpation and dental laboratory were higher in the graduated college group than the graduated highschool group. 4. By personal health state, the highest degree item of the satisfaction of occpation was the health group(Mn, 3.25). The highest degree item of the satisfaction of laboratory was the unhealthy group(Mn, 3.07). 5. By religion, the satisfaction if iccupation of laboratory ws higher in the religious group than the non-religious group. 6. By job career, the highest degree item of occupation satisfaction was 15 to 20 years group(Mn, 3.27), the lowest degree item was 20 and over group(Mn, 3.02). The highest degree item out of the satisfaction of laboratory was 15 to 20 years group(Mn, 3.05), The lowest degree item was 7 to 10 years group (Mn, 2.90). 7. By job position, the highest degree item out of satisfaction of occupation was the chief of laboratory group(Mn, 3.33), the head of laboratory group was the lowest degree item(Mn, 3.07). The hightest degree item out of the satisfaction of laboratory was the head of laboratory group(Mn, 3.10), the lowest degree item was the chief of laboratory group(Mn, 2.88). 8. By the place of employment, the degree of occpational satisfaction by items was found that the highest degree in the group engagel in general hospital(Mm, 3.43), the group engaged in dental clinic and hospital(Mn. 3.24), and the dental laboratory group(Mn. 3.14) in order. The difference among the group was significant emough(P<0.05). The highest degree item out of the satisfaction of laboratory was dental laboratory group(Mn. 2.70). The difference among the group was significant emough(P<0.01). 9. By monthly salary, the highest degree item out of the satisfaction of occupation was ￦500,000 to 600,000 group(Mn. 3.32), the lowest degree item was ￦600,000 and over group(Mn, 3.07). The highest degree item out of the laboratory satisfaction was ￦100,000 to 200,000 group(Mn, 3.03), the lowest degree group was ￦300,000 to 400,000 group(Mn, 2.95). 10. As compared with the degree of satisfaction according to job satisfaction, the highest degree item out of the occupational satisfaction was much satisfied group(Mn, 3.65), the lowest degree item was non-satisfied group(Mn, 2.68). The difference among the group was significant enough(P<0.05). The highest degree item out of the satisfaction of laboratory was non-satisfied group(Mn, 30.9), the lowest degree item was satisfied group(Mn, 2.84). The difference among the group was significant enough(P<0.01).

• Journal of dental hygiene science
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• v.9 no.5
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• pp.593-600
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• 2009

In this study, disabled people's life quality according to their use of dental healthcare services were examined, and the factors that influence their life quality were examined. The subjects in this study were 198 domestic disabled people in Jeollabuk-do, on whom a survey was conducted from May 1 to June 1, 2008. After the collected data were analyzed with SPSS WIN 12.0 program, the following findings were acquired: 1. 68.2% of the subjects had an experience of using dental service institutes. Over 80.0% of the physically disabled, the mentally handicapped, and the sensory-disturbance sufferers each used dental service institutes in their locations. Regarding the reason for visiting dental service institutes, 43.4% of the physically disabled visited for regular examination (the largest group for that reason), followed by the mentally handicapped with 37.9%. 43.5% of the sensory-disturbance sufferers visited for pain and fracture. 2. The subjects' life quality level relating to oral health was found to be an average 3.39 point score. There was a statistically significant difference in their life quality levels in terms of demographic features, such as age, religion, marriage/non-marriage, education, and subjective health status variables. Those experienced in using dental service institutes enjoyed higher levels of life quality (p=.011). And, with regard to disability characteristics, the degree of disability and the period of disability influenced the quality of life with a statistical significance. 3. Regarding variables influencing the life quality of subjects, in terms of general characteristic variables, subjective health status were influential variables, and in terms of characteristic variables relating to the use of dental clinics and disability, the experience of using dental service institutes influenced the quality of life. In conclusion, nationwide efforts to nurture separate dental personnels responsible for the disabled, to expand relevant facilities and to improve the health care insurance are required to promote the oral health of domestic disabled people's.

• Women's Health Nursing
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• v.6 no.1
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• pp.142-152
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• 2000

This study is a descriptive study to offer an actual basic data as Nursing intervention strategy of nurses before delivery in order that pregnant women in Korea may effectively practice Taekyo by examining the relation after apprehending level of recognition and practice of our pregnant women about Taekyo. This study collected questionnaires from 801 pregnant women who visited general hospitals in 10 areas(Seoul, Daejon, chunan, Daegu, Kummi, $Ky{\check{o}}ngju$, $P{\ddot{o}}hang$, Busan, $J{\ddot{o}}nju$, and $Y{\ddot{o}}nkwang$) for prenatal care through an outpatient obstetrics and gynecology from July 15 to August 30, 1999. This study used the tool of lee, Ki Young(1993) revised an complemented by investigator to measure recognition of Taekyo and the tool of Jang, Shun Buk and Park, Young Ju(1996) revised and complemented by investigator to measure practice of Taekyo. The Cronbach's alpha value of each tool was .88 in recognition of Taekyo, while the value was .90 in practice of Taekyo. For data analysis, this study used the descriptive and statistical analysis, Pearson correlation, t-test, ANOVA, Tukey's post hoc contrast, and Stepwise multiple regression in accordance with the purpose of this study with using SPSS Win 7.5 program. The results were as follows ; 1. The practice of Taekyo was low in comparison with recognition of Teakyo by showing average 4.28 points and standard deviation 0.48 at level of recognition of pregnant women about Taekyo on the basis of 5 points and showing to show average 2.81 points and standard deviation 0.36 at practice level on the basis of 4 points. 2. They showed the higher level of recognition on Taekyo at high educational background of pregnant woman(F=3.735, p=.005), Roman catholicism (F=4.570, p=.002), satisfied married life(F=5.448, p=.004), high monthly income(F=6.096, p=.000) and cases of hoping pregnancy(F=2.525, p=.012). 3. They showed the higher level of practice on Taekyo at high educational background of pregnant woman(F=2.883, P=.022), Roman catholicism(F=3.616, p=.032), satisfied married life(F=19.924, p=.000), good health condition(F=2.386, p=.017), cases of hoping pregnancy(F=0.677, p=.000), cases of planning pregnancy with husband(F=3.024, p=.001), cases of regular prenatal care before delivery(F=0.241, p=.005), cases of maternal breast feeding (F=9.132, p=.000), and the number of less children(F=2.763, p=.041). 4. In result of examining correlation between recognition and practice of Taekyo, they showed high level of practice on Taekyo under high level of recognition of pregnant women on Taekyo by showing the statistically significant correlation. 5. In result of examining the related factors that affect recognition and practice of Taekyo y the object, practice of Taekyo had 16.8 percents of explanatory range, purpose of practicing Taekyo 8.5 percents of explanatory range, and monthly income 1.9 percent of explanatory range as variables of affecting recognition of Taekyo. The total explanatory range was 27.2 percents, Recognition of Taekyo had 16.1 percents of explanatory ragne, time of starting Taekyo 3.2 percents, health condition 2.2 percents of explanatory range, condition of hoping pregnancy 1.1 percent of explanatory range, satisfaction of married life 0.8 percent of explanatory range, and religion 0.6 percent of explanatory range as variables of affecting practice of Taekyo. The total explanatory range was 24.0 percents.

• Trans-
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• v.9
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• pp.37-66
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• 2020

Entering the 21st century, the flow of society and culture is emerging as a cultural phenomenon in which one experiences, enjoys, and experiences on one's own. This trend has emerged as community dance, which has been active since 2010. Community dances can be targeted by anyone and can be divided into children's, adult and senior citizens' dances depending on the characteristics and age of the group, allowing them to work in various age groups. It also refers to all kinds of dances for the happiness and self-achievement of everyone who can promote gender, race and religion health or meet the needs of expression and improve their physical strength at meetings by age group, from preschoolers to senior citizens. Community dance is a dance activity in which everyone takes advantage of their leisure time and voluntarily participates in joyous activities, making it expandable to lifelong education and social learning. It is a voluntary community gathering conducted by experts for the general public. The definition of community dance can be said to be the aggregate of physical activities that enrich an individual's daily life and enhance their social sense to create a bright society, while individuals achieve the goals of health promotion and aesthetic education. In the contemporary community dance, the dance experience in body and creativity as self-expression reflects the happiness perspective by exploring the positive psychological experience and influence of the participants in the process of participation, and participants have continued networking through online offline to enjoy the dance culture. Although research has been conducted in various fields for 10 years since the boom in community dance began, the actual methodology of the program has been insufficient to present the Feldenkrais Method, hoping that it will be used as a methodology necessary for local community dance, and will be used as part of the educational effects and choreography creation methods of artists that can improve the physical functional aspects of dance and give a sense of psychological stability.

• Journal of Christian Education in Korea
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• v.67
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• pp.339-375
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• 2021

The author considers that contemporary society has entered the era of 'life on earth in peril' as a very serious situation in comparison with the past, and assumes that this life-in-peril situation, known as 'life crisis,' is one of the most urgent and important issues in Christian education as well as in public education. This urgency and importance is mainly based on the belief that Christianity is the religion of life that values all living beings' life and all Christians have the sacred vocation to cope with this crisis of life on earth, given by the life-giving God. For this reason, this study aims at identifying some tasks that Christian education should perform in the era of imperiled life, premising that diverse life-threatening situations and circumstances in today's world are closely related to the Christian Sabbath. More specifically, first of all, this article analyzes some notable phenomena of the life crisis in the contemporary world, such as deaths from intentional self-harm (suicides), deaths from industrial accidents and disasters, the real-life situation of vulnerable populations, people's indifference and insensitivity to the situation, and natural environmental degradation, by reflecting on current global issues as well as issues in Korea. This paper also criticizes neoliberalism, productivism, consumerism, economic materialism, egotism, and anthropocentrism as ideologies for causing these phenomena. After the criticism, the author interprets, from biblical and theological perspectives on the Christian Sabbath, main purposes and meanings of the Sabbath for contemporary society that are deeply connected with the crisis of life on earth: confessing that God takes the initiative to govern every creature's living and being; building the relationship with the God who has given the power of life to all living beings; practicing the Sabbath rest by living a holy life; and participating in the Sabbath rest as 'life-giving ministry.' In conclusion, this article suggests Christian educational practices that confront the life crisis, rooted in the purposes and meanings of the Christian Sabbath: reminding participants of the belief that God is the source of life on earth; cultivating 'life literacy'; helping people to resist the crisis of life; and encouraging humans to pursue the well-being and peace of both humanity and the earth.

• Journal of Christian Education in Korea
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• v.67
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• pp.11-44
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• 2021

In the early 21st century, the global COVID-19 pandemic, which has arisen during the development of the technological science of the Fourth Industrial Revolution, has been a great challenge in all fields including politics, economy, industry, education and religion in Korean society. To prevent the spread of the COVID-19 epidemic, the Korean government announced 'social distancing guidelines,' focused on the 'prohibition of three conditions'(crowd, closeness, airtight) for safety reasons. These quarantine guidelines made it more difficult for Korean churches and Sunday schools to operate. In general, looking at the statistical data of the major denominations of the Korean Church in the second half of the 20th century, shows that the Church has entered a period of stagnant or declining growth. Data also show that the number of students attending Sunday School is decreasing. The researcher identified four causes of the crisis faced by the Korean church and Korean Sunday school entering the 21st century. These trends are influenced by the tendencies of postmodernism, the deconstruction of modern universalism, the certainty and objectivity of knowledge, and the grand narrative and worldview of diffusion. Moreover, it is a phenomenon in which the young population decreases in contrast to the increasing elderly population in the age of population cliff in Korean society. Sunday Schools are also facing a crisis, as the youth population, who will become the future heroes of the Korean church, is declining. Finally, constraints of Church and Sunday school education activities are due to COVID-19 Pandemic. As analysis shows the loss of the Church's educational vision and a decrease in the passion for education. Accordingly, the researcher suggests four new strategies for the next generation of Korean Sunday schools, whose ranges from 200 members or less; this range covers the majority of Sunday School program run by churches in Korea. First, in the age of postmodernism, a time of uncertainty and relativism, Christian Societies requires teachers who are certain of absolute Christian truth and faith. Second, in an era of declining population cliffs for younger generations, a shift to a home-friendly Sunday school paradigm is needed. Third, during the COVID-19 pandemic, educational activities must appropriately utilize face-to-face and non-face-to-face communication. Finally, even in difficult times, Korean Sunday school should nevertheless remember the Lord's great commandment(Matthew 28:18-20) and restore the vision and passion of education to announce and teach the gospel. The researcher hopes that this study will provide small, positive steps in rebuilding Korean Sunday school educational activities for future generations in difficult times.

• Journal of Korean Philosophical Society
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• no.114
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• pp.177-212
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• 2016

Kants Begriff der Freiheit des Willens ist sehr kompliziert und verwirrend. Denn sowie es Ziel der ${\gg}$Kritik der praktischen Vernunft${\ll}$ ist, die reine praktische Vernunft zu beweisen, liegt der Fokus von Kants Begriff der Freiheit auf der Freiheit von Zwang, wobei Kant eine unbestimmte Haltung zur Freiheit von Notwendigkeit einnimmt und sie dann $schie{\ss}lich$ leugnet. Leibnizens Begriff der Freiheit dagegen hebt die Freiheit von Notwendigkeit hervor, denn er sagt, dass der menschliche Wille nicht nur vom Zwang der Leidenschaft, sondern auch von Notwendigkeit frei sei. Die Struktur von Leibnizens Freiheitslehre unterscheidet sich zwar sehr von der Kants, aber die Charakterlehren beider Denker, in denen die $M{\ddot{o}}glichkeit$ der Vereinbarkeit von Freiheit und Notwendigkeit behandelt werden, weisen viele Parallelen auf. Zudem ist Leibnizens Begriff der Freiheit sehr eindeutig. Daher ist ein Vergleich von Leibnizens und Kants Begriff der Freiheit nicht nur sinnvoll und $f{\ddot{u}}hrt$ zu einem besserem $Verst{\ddot{a}}ndnis$ von Kants Freiheitsbegriff, durch die vergleichende Analyse stellt sich zudem auch heraus, dass auch bei Kant nicht nur Freiheit von Zwang, sondern auch Freiheit von Notwendigkeit $m{\ddot{o}}glich$ ist. Leibniz geht $f{\ddot{u}}r$ seine Freiheitslehre von dem Begriff der Freiheit vom Zwang der Leidenschaft, welcher von allen Rationalisten anerkannt wird, sowie von dem Begriff der Freiheit von der Notwendigkeit, welcher von Spinoza negiert wird, aus. Kant dagegen definiert Freiheit als $Unabh{\ddot{a}}ngigkeit$ von den Naturgesetzen, was diesen Begriff von Anfang an unklar macht. Kant war sich anfangs der Zweideutigkeit dieses Konzepts nicht $bewu{\ss}t$ und hat es undeutlich gebraucht, doch in der Neuauflage von ${\gg}$Die Religion innerhalb der $blo{\ss}en$ Vernunft${\ll}$ erkennt er den Unterschied in den zwei Begriffen der Willensfreiheit, weshalb er bei der Rechtslehre in der ${\gg}$Metaphysik der Sitten${\ll}$ dazu kommt, die Wahlfreiheit zu negieren. Aber in den Abschnitten, wo Kant in der ${\gg}$Kritik der reinen Vernunft${\ll}$ und der ${\gg}$Kritik der praktischen Vernunft${\ll}$ die Vereinbarkeit von Freiheit und Notwendigkeit behandelt, $f{\ddot{u}}hrt$ Kant aus, so wie auch Leibniz, dass der intelligible Charakter des Menschen sich durch wiederholte freie Wahl formt, womit sich $best{\ddot{a}}tigt$, dass auch Kant die Freiheit der Wahl anerkannt hat. Kant leugnet die Wahlfreiheit, weil er der Ansicht ist, dass der Begriff der Freiheit als ein einheitlicher Begriff definiert werden muss. Doch Freiheit muss nicht zwingend einheitlich definiert werden. Da Freiheit von Zwang und Freiheit von Notwendigkeit nicht $widerspr{\ddot{u}}chliche$ Begriffe sind, $k{\ddot{o}}nnen$ sie dem selben Willen gleichzeitig zugeteilt werden. Auch wird erst hierdurch Autonomie $m{\ddot{o}}glich$ gemacht.

• The Korean Journal of Archival Studies
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• no.21
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• pp.41-84
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• 2009

Lots of cultures, memories, histories of the local life have disappeared. Some sectors of universities and religion have keep their records in manuscript archive only. On the other hand records of public sectors were at least able to be managed by the records management law. Citizen's groups and academic bounds were also roles to get public records strong. However can we just describe whole body with only public records? As records management law a record of private sector which has value of preserving can be managed under national protection. Yet establishment of local archive is not obligate. Only stressing on public records is like what dictatorial government acted in past years. It is what we ignore diversity and request of community. We need to move our view that we have focused on public and central sectors to private and local sectors. Local records management based on locality could help to complete the entire puzzle. The way complete the puzzle is various and wide spheres including from cultural space to being extinct village. Locality is defined as the property in certain area or distinctiveness of locals. Establishing production strategies is as important as collecting records produced over the past years for local archiving. Local archiving has to be regionally conducted in phase. Moreover common wealth and recognition of communities are reflected in the acquisition process. In next to archiving local organizations and private records according to collection policy, methodology on local archiving needs for archive management and use in various public and private fields. This methodology could be possible by building a local archive networking tool. It is true that Local archiving is not familiar and clear yet. If we can turn the effort for public records we have made to endeavor for private sectors, we might expect big fruits in private sectors. We easily emphasis on globalization or internationalization, our daily lives start on our villages. Setting aside our small communities, such a puzzle of the whole would never be completed. This is good time to begin finding lost puzzle for future. The key that can find lost puzzles be held in archiving localities.

• Korean Journal of Heritage: History & Science
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• v.51 no.3
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• pp.104-121
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• 2018

The purpose of this paper is to contribute to a more comprehensive understanding of the Buddhist art in Jeju which has rarely been in the mainstream discussions about the Korean art by focusing on the statues of Jabok Mireuk, or Maitreya of Wealth and Fortune. The Buddhist art in Jeju reached its heyday during the late phase of the Goryeo period (918-1392). The imperial court of Yuan (1271-1368) established Beophwasa, one of its guardian temples which was also a "complementary temple" of Goryeo (918-1392). In 1296, the community of monks based in Myoryeonsa Temple published the Jeju edition of the Buddhist canon granted by the royal court of Goryeo, contributing to the foundation of the island's academic culture. Other items representing the heyday of the Buddhist art of Jeju include the Vajra Guardian carved on the greenschist pagoda of Sujeongsa Temple built during the late Goryeo period and the Five-story Stone Pagoda of Bultapsa Temple made from the locally obtained basalt rock during the early $14^{th}$ century. The Buddhist art of Jeju during the Joseon period (1392-1910) is represented by Jabok Mireuk, or Maitreya of Wealth and Fortune, a pair of stone statues of Maitreya Buddha carved to feature three aspects of the Maitreya worship spread among the local folks in the period. Each of the statues is in a peaked cap and official's robe and characterized by bulging eyes comparable to those of the Buddhist guardian deities such as the Vajra guardian who were designed to protect a sacred area against evil forces. The Maitreya statues provide valuable sources of knowledge about the types of Maitreya adopted by the worshippers of local folk religion in the Joseon period. The Jabok Mireuk statues in Jeju can be easily compared with the Two Rock-carved Standing Buddhas in Yongmi-ri, Paju (1471), and the two standing stone Buddhas in Daeseongsa Temple in Okcheon (ca 1491) and on the Sipsinsa Temple site in Gwangju in that they all wear peaked caps in the "treasure canopy" style which gained popularity during the early Joseon period. One may conclude then that these statues are related with the Neo-Confucian elites who wanted the Joseon dynasty they established to prosper under the auspices of the Buddha of the Future. Interestingly, the enshrinement of the stone Buddha of Daeseongsa Temple is presumed to have been participated by Yuk Han who had served as the Governor (Moksa) of Jeju, suggesting its connection with the Jabok Mireuk despite the regional difference in their style.