• Korean Journal of Psychosomatic Medicine
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• v.24 no.2
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• pp.146-156
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• 2016

Objectives : The aim of this study was to evaluate the associations between vasomotor symptoms and factors such as sociodemographics, health behaviors, medical condition, depression, stress, anxiety, attitude toward menopause, and quality of life. Methods : We conducted a cross-sectional study in peri- and post-menopausal women enrolled by the Korean Association of Health Promotion. Subjects submitted self-report questionnaires about vasomotor symptoms and other clinical symptoms. Associations between vasomotor symptoms and clinical variables were analyzed using stepwise multiple regression analyses. Results : 1951 women completed self-report questionnaires and 1022 women were enrolled in the study. The prevalence of vasomotor symptoms in peri- and post-menopausal women was 63.9%. Variables showing significant differences between subjects with vasomotor symptoms and subjects without them were score of Beck Depression Inventory, Brief Encounter Psychosocial Instrument-Korean Version, proportions of clinically significant depression(Beck Depression Inventory ${\geq}16$), Menopausal rating scale, attitude towards menopause, the 4 subscales of World Health Organization Quality of Life-BREF(Physical health, psychological, social relationships, environment), and a History of Premenstrual syndrome/Premenstrual dysphoric disorder. Stepwise multiple regression analyses indicated that Beck Depression Inventory, Brief Encounter Psychosocial Instrument-Korean Version, Menopausal Rating Scale, and the Psychological subscale of World Health Organization Quality of Life -BREF show associations with vasomotor symptoms. Conclusions : Menopausal vasomotor symptoms are associated with various psychological factors, especially with depression. Midlife women suffering vasomotor symptoms should therefore be screened for depression. Future prospective studies where clinical subjects are diagnosed using structured interviews, focusing on the causal relationship between depression and vasomotor symptoms are necessary.

• Knowledge Management Research
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• v.22 no.3
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• pp.217-233
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• 2021

Small business owners are currently greatly affected by the economic downturn caused by COVID-19. It is a study on the expected effect of education on management education of small business owners and the sustainability of the project on the premise that education can increase the self-sustainability of small business owners amid the rapidly changing global economy and consumer sentiment due to COVID-19. The following research results were derived by surveying those who completed management education of the Small Business Market Promotion Foundation. Management education was found to have a positive effect on education expectation effect, and education expectation effect was also found to have a positive effect on sustainability. In addition, management education had a positive effect on the sustainability of the project, and the expected effect of education was mediated between management education and sustainability. These results show that management education has a positive effect on survival and continuous performance in the business of small business owners, and steady efforts to acquire education can be said to be helpful in management activities. As a practical implication, first, since positive education expectations for management education can be seen as affecting the sustainability of the project, it should be possible to increase the expected effect by configuring interest and interest in education when forming management education programs. Second, management education directly affects the maintenance, survival, and sustainability of small business owners, and the knowledge acquired by participating in education helps improve management activities, so you can think of adding the amount and number of educational support. Third, since the sustainability of small business owners also affects the survival of the business, more active promotion of education will be needed so that more small business owners can receive management education.

• Journal of Environmental Impact Assessment
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• v.28 no.3
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• pp.183-200
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• 2019

In this study, the characteristics of seasonal $PM_{2.5}$ behavior in South Korea and other Northeast Asian regions were analyzed by using the $PM_{2.5}$ ground measurement data, weather data, WRF and CMAQ models. Analysis of seasonal $PM_{2.5}$ behavior in Northeast Asia showed that $PM_{2.5}$ concentration at 6 IMS sites in South Korea was increased by long-distance transport and atmospheric congestion, or decreased by clean air inflow due to seasonal weather characteristics. As a result of analysis by applying BFM to air quality model, the contribution from foreign countries dominantly influenced the $PM_{2.5}$ concentrations of Baengnyeongdo due to the low self-emission and geographical location. In the case of urban areas with high self-emissions such as Seoul and Ulsan, the $PM_{2.5}$ contribution from overseas was relatively low compared to other regions, but the standard deviation of the season was relatively high. This study is expected to improve the understanding of the air pollutant phenomenon by analyzing the characteristics of $PM_{2.5}$ behavior in Northeast Asia according to the seasonal weather condition change. At the same time, this study can be used to establish the air quality policy in the future, knowing that the contribution of $PM_{2.5}$ concentration to the domestic and overseas can be different depending on the regional emission characteristics.

• (The) Research of the performance art and culture
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• no.32
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• pp.489-524
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• 2016

This study examines the birth of a genre, the $Sekky{\bar{o}}bushi$ Misemono Opera, focusing on how it accepted and modernized Katarimono $Sekky{\bar{o}}bushi$. Unlike earlier studies, it argues that Terayama was clearly different from other first-generation Angura artists, in that he rebirthed the medieval story $Sekky{\bar{o}}bushi$ as a modern Misemono Opera. Shintokumaru (1978) was directed by Terayama $Sh{\bar{u}}ji$, a member of the first generation of Japan's 1960s Angura Theatre Movement. It takes as its subject the Katarimono $Sekky{\bar{o}}bushi$ Shintokumaru, a story set to music that can be considered an example of the modern heritage of East Asian storytelling. $Sekky{\bar{o}}$ Shintokumaru is set in Tennoji, Japan. The title character Shintoku develops leprosy as a result of his stepmother's curse and is saved through his fiancee Otohime's devoted love and the spiritual power of the Bodhisattva Avalokitesvara. In this work, Terayama combined the narrative style of $Sekky{\bar{o}}bushi$ with J.A. Caesar's shamanistic rock music and gave it the subtitle 'Misemono Opera by $Sekky{\bar{o}}bushi$'. He transforms its underlying theme, the principle of goddesses and their offspring in a medieval religious world and the modori (return) instinct, into a world of mother-son-incest. Also, the pedestrian revenge scene from $Sekky{\bar{o}}bushi$ is altered to represent Shintokumaru as a drag queen, wearing his stepmother's clothes and mask, and he unites sexually with Sensaku, his stepbrother, and ends up killing him. The play follows the cause and effect structure of $Sekky{\bar{o}}bushi$. The appearance of katarite, a storyteller, propelling the narrative throughout and Dr. Yanagida Kunio is significant as an example of the modern use of self-introduction as a narrative device and chorus. Terayama $Sh{\bar{u}}ji^{\prime}s$ memories of desperate childhood, especially the absence of his father and the Aomori air raids, are depicted and deepened in structure. However, seventeen years after Terayama's death, the version of the play directed by Ninagawa Yukio-based on a revised edition by Kishida Rio, who had been Terayama's writing partner since the play's premier-is the today the better-known version. All the theatrical elements implied by Terayama's subtitle were removed, and as a result, the Rio production misses the essence of the diverse experimental theatre of Terayama's theatre company, $Tenj{\bar{o}}$ Sajiki. Shintokumaru has the narrative structure characteristic of aphorism. That is, each part of the story can stand alone, but it is possible to combine all the parts organically.

• (The)Study of the Eastern Classic
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• no.66
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• pp.251-276
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• 2017

This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.

• The Journal of Korean Philosophical History
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• no.36
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• pp.319-352
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• 2013

This paper aims to compare Liang Shu-Ming and Lee Don-Hwa's perceptions of modernization and the philosophical grounds of their perceptions during the New Cultural Movement period in Korea and China. Although Liang and Lee had different levels of enthusiasm towards New Cultural Movement, they shared many commonalities in their attitudes to Western modernization and their philosophical justifications for such attitudes. Liang Shu-Ming not only held positive views of Western modernization, but also examined the spiritual dynamics contributing to the development in science and democracy in Western countries. By analyzing the three fundamental questions of life, three kinds of human attitudes toward life, three types of culture derived from human attitudes, and the recapitulation theory, Liang systematically reviewed the spiritual dimension of Western modernization. Liang defined the spirit of Western modernization as a calculative rationality based on egoism and the separation of Self and Other. Such a statement demonstrates Liang's keen insights towards Western modernization. Meanwhile, although Lee Don-Hwa basically held positive views of Western modernization, from the beginning, he pointed out the problems with Western modernization and attempted to overcome these problems by employing the "human is heaven" doctrine of Cheondogyo. While Lee embraced modern science and the theory of evolution, he also insisted on the legitimacy of mysticism and the compatibility of the creation theory of Cheondogyo and the theory of evolution. Although Lee employed the concepts in Western philosophy of life, he also emphasized the interdependence, reciprocal relationship, and connectedness between Self and Other from the perspective of Cheodogyo doctrine. From the fact that Lee Don-Hwa transcended the modernization theory when he was applying it to answer questions, it seemed that Lee preceded Liang Shu-Ming. Nevertheless, Lee did not demonstrate the keen insight into the spiritual dimension of Western modernization, and his criticism against Western modernization did not touch upon the problem of rationality as Liang did.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.16 no.6
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• pp.17-29
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• 2021

Recently, as social distancing have been raised due to the re-spread of COVID-19, the number of serial entrepreneurs who are closing their business is rapidly increasing. Learning from failure is a source of success, but business failure can result in psychological and economic losses and negative emotions of the serial entrepreneur. At this point, it is very important to find a way to recover the negative emotions caused by business failures of serial entrepreneurs. Recently, a strategic model has emerged to deal with the negative emotions of grief caused by business failures of serial entrepreneurs. This study identified the recovery factors from the grief of business failures of serial entrepreneurs and analyzed Shepherd's(2003) three areas: loss orientation, restoration orientation, and dual process. To this end, individual in-depth interviews were conducted with 12 small business serial entrepreneurs who challenged re-startup to identify the attributes of recovery factors that were not identified with quantitative data. As a result of the study, first, recovery factors were investigated in three areas: individual orientation, family orientation, and network orientation. It was found to help improve recovery in nine categories: self-esteem, persistence, personal competence, hobbies, self-confidence, family support, networks, religion, and social support. Second, recovery obstacle factors were investigated in three areas: psychological, economic, and environmental factors. Nine categories including family, health, social network, business partner, competitor, partner, fund, external environment, and government policy were found to persist negative emotions. Third, the emotional processing process for grief was investigated in three areas: loss orientation, restoration orientation, and dual process. Ten categories such as family, partner support, social member support, government support, hobbies, networks, change of business field, moving, third-party perspective, and meditation were confirmed to enhance rapid recovery in the emotional processing process for grief. The implications of this study are as follows. The process of recovering from the grief caused by business failures of serial entrepreneurs was attempted by a qualitative study. By extending the theory of Shepherd(2003), This study can be applied to help with recovery research. In addition, conceptual models and propositions for future empirical research were presented, which can be discussed in carious academic ways.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.5
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• pp.13-29
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• 2022

According to the revision of the Convenience Act for Persons with Disabilities, parks and park facilities where the first park development plan is established after December 4, 2021 are mandatory, and parks must be equipped with convenience facilities for the disabled. Hence, this study aims to derive the improvements of the park evaluation index by analyzing the park certification evaluation index, the building certification evaluation index of park facilities, and the evaluation reports of the current certification status cases. As a research method, first, the certification of parks and park facilities were compared and reviewed with the Park Green Act, and differences in the certification process and certification performance were compared and analyzed. Second, differences and common items were derived by analyzing barrier free (BF)-certification evaluation indicators for parks and buildings. Third, improvement plans were derived after analyzing differences and problems in 4 BF-certified parks and four building certification cases of park facilities in certified parks, focusing on the self-evaluation report and examination results. As a result of analyzing the park and building evaluation indicators, the items for which the evaluation purpose, evaluation method, and evaluation items were commonly applied to 7 access roads for each facility, 5 parking areas for the disabled, 2 guide facilities for information facilities, 14 in 5 categories of sanitation facilities, and 1 for other facilities. In the case of sanitation facilities, there is no case where it was evaluated as a park. If the park does not have an attached toilet, the park is certified as a building. Hence, it would be essential to establish the concept of an attached toilet and discuss the application of the evaluation index on the park sanitation facility. The score of buildings in parks and park facilities was lower than that of the self-evaluation results, and the certification grades of buildings declined in three cases. The items with the highest standard deviation were BF walking continuity for parks and the path to the main entrance among access roads for buildings. As a result of analyzing the park and building evaluation results of 19 common evaluation items except for sanitary facilities, the difference in the grades of the evaluation items for each case site except for one item appeared. Therefore, applying common detailed calculation criteria for items evaluated in common with parks and buildings is needed. Since sanitation facilities have no cases of park certification and are not certified as buildings, it is essential to establish the concept of attached toilets and discuss the application of park sanitation evaluation indicators. It is necessary to develop an evaluation index suitable for the characteristics of the park, such as adjusting the items that are not evaluated in parks and establishing an evaluation index considering the ones of parks. It expects that this study would be used as primary data for improving park certification indicators.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.

• 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.